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Faith  andPra&ice 

Reprefented  in  Fifty-four 

S*ERMONS 

On  the  Principal  Heads  of  the 

Chriftian  Religions- 
Preached  at  Berry. St reety  1733. 


B  Y 


I. Watts  D. D. 
D.  Neal  M.A. 
J.  GuYSE  D.  D. 


S.Price, 

D.  J  E  N  N  I  N  G  s. 

J.  Hubbard. 


Publifhed  for  the  Ufe  of  Families, 
Efpecially  on  the  LordVDay  Evenings. 


THE    SECOND    EDITION. 


VOL.    I. 


LONDON: 

Printed  for  John  Oswald,    at  the  Rofe  and 

Crown  m  the  P^^near^anfion-Houfe 

M.DCC.XXXIX. 


T  O 

WILLIAM    COWARD 

of  Walthamfiow  E{q; 
The  following 

SERMONS 

On  the  Principal  Heads  of  the 

Chriftian  Religion; 

Preached  at  his  Requeft, 
And   by  his  Encouragement, 
Are  humbly  Dedicated 

By  his  feithful  Servants 
The  Ministers; 


Aa 


(V) 


THE 


PREFACE. 


f^^  HERE  are  many  excellent 
Treatifes  of  inftruftive  and 
pradlical  Divinity  among  us, 
and  Volumes  of  valuable  Sermons  com- 
pofed  on  various  divine  themes :  Yet 
it  has  been  the  Complaint  of  feveral 
pious  Families,  who  would  fpend  their 
Lord's-day  Evenings  in  a  religious  Man- 
ner, that  they  are  not  fufEciently  fur- 
nifhed  with  fingle  diftindl  Sermons, 
formed  upon  proper  Subjects,  and  li- 
mited to  fuch  a  length  as  thofe  Occa- 
fions    and    Seafons    require.      Shall 

A  3  recom 


we 


vi       The  P  R  E  F  A  C  E.       " 

recommend  to  them  the  Divines  of  the 
laft  Century  ?  Many  of  the  Writings  of 
Dr.  Manton  and  Mr.  Flavel^  and  others, 
are  well  fuited  to  this  Defign  :  they  have 
been  many  Years  employ'd  in  this  Ser- 
vice, they  are  ftiil  rehearfed  in  Families 
with  Pleafure  and  Profit,  and  may  they 
continue  long  in  the  fame  Honour  and 
Efteem. 

Yet  it  muft  be  granted,  that  every 
Age  is  befl  pleafed  with  its  own  Phrafes 
and  Forms  of  Speech ;  and  when  the 
fame  divine  and  ancient  Truths  are  ex- 
plained and  improved  in  fuch  Method 
and  Language,  as  is  fuited  to  the  Tafte 
of  the  prefent  Age,  there  is  Reafon  Xo 
hope  they  will  be  attended  with  lefs 
Wearinefs,  and  infinuate  themfelves  with 
more  Delight  into  the  Hearts  of  thofe 
who  hear  them.  On  this  account  fonie 
later  Authors  have  publilli'd  what  they 
have  preach'd  on  fevcral  Parts  of  our 
Holy  Religion,  and  their  Works  have 
not  been  unufefiil  upon  this  Occaiion : 
But  ftill  a  greater  variety  is  defired,  and 

it 


The  PREFACE,      vii 

it  has  been  often  wifli'd  that  the  whole 
Body  of  Chriflianity  might  be  reprefent- 
ed  in  fuch  fingle  fhort  Difcourfes  in  a 
praftical  Manner,  as  might  at  once  lead 
Perfons  into  the  Knowledge  of  the  moft 
important  Doftrines  and  Duties  of  the 
Gofpel,  and  warmly  exhort  them  to  a 
correlpondent  Pradice.  It  is  to  anfwer 
thefe  Defires,  and  to  fupply  this  Defici-- 
cncy,  that  we  have  undertaken  the  pre- 
fent  Work, 

For  this  purpofe,  at  the  Requeft  of 
that  worthy  Gentleman  to  whom  thefe 
Volumes  are  infcribed,  we  drew  up  the 
moft  neceffary  and  important  Articles 
of  the  Chriftian  Religion  into  fo  many 
diftindl  Heads,  and  form'd  a  Sermon 
upon  each  of  them,  that  by  reading  one 
in  a  Week  they  might  be  finifh'd  in  a- 
bout  a  Year's  time,  and  that  whole  Fa- 
milies  might  receive  fome  brief  Inflruc- 
tion  in  all  the  moft  neceffary  parts  of 
Faith  and  Pradice,  in  order  to  their  e- 
verlafting  Welfare. 

A  4  It 


viii      The  P  R  E  F  A  C  E. 

It  muft  be  confefs'd,  fome  of  thefe 
Truths  have  furnifhed  out  large  Matter 
for  Speculation  and  Controverfy  in  the 
World  :  But  it  was  agreed  among  us,  that 
when  we  treated  of  thefe  Dodrines,  we 
would  improve  them  as  much  as  poflible 
to  praftical  Godlinefs ;  and  that  we  would 
not  indulge  our  Thoughts  to  run  out  in- 
to learned  and  perplexing  Debates,  which 
might  eafily  difturb  common  Hearers, 
and  give  them  occafion  to  ftumble  at  the 
Word. 

It  was  further  agreed,  that  we  would 
difcourfe  on  thefe  Subjedls  in  a  fcrip- 
tural  ^nd  evangeHcal  Manner,  that  wc 
would  ^  prove  every  Point  chiefly  /rom 
the  Word  of  God,  and  fhew  the  Tich 
Advantage  and  the  Glory  of  the  pecu- 
liar Revelations  of  Chrijl  rqigning  thro' 
the  whole  of  our  Religion.  We  pur- 
pofed.alfo  to  convey  our  Thpughts  in 
fuch  a  plain,  cafy,  and  affedionate  man- 
ner of  Speech,  as  might,  by  the  Influ- 
ence of  divire  Grace,  enter  more  readily 
into  the  Minds  of  ignorant  Perfons  in  a 
j^■.   J-.  Family, 


The   PREFACE.      Ix 

Family,  and  reach  the  Hearts  of  Chil- 
dren and  Servants  of  the  loweft  rank, 
as  well  as  edify  thofe  of  fuperior  Cha- 
rader,  Years  and  Knowledge.  And  that 
we  might  not  render  this  Evening- 
Worfliip  tedious  and  difguftful,  we  re- 
folv'd  to  limit  each  Difcourfe  to  fuch  a 
number  of  Pages,  as  might  be  read  with 
a  grave  and  diftinfl:  Pronunciation  in  lefs 
than  three  quarters  of  an  Hour^ 

It  muft  be  confeft  that  by  this  Con- 
finement of  our  felves  to  fifty-four  fhort 
Difcourfes,  we  have  not  been  able  to 
treat  fo  diftindly  of  every  particular  Sub* 
jed:  in  Divinity  ;  nor  could  we  allow 
the  inftrudive  Part  of  our  Sermons  its 
full  Meafure,  and  at  the  fame  time  in- 
dulge fuch  a  difFufive  and  affeding  Style, 
as  might  addrefs  it  felf  at  large  to  all 
the  Paffions.  But  a  fenfible  Reader  will 
forgive  this  Defect,  when  he  obferve?. 
how  often  two  or  three  confiderable  Sub- 
jeds  are  united  and  crouded  in  the 
Title  of  one  Sermon ;  nor  could  they 
be  otherwife  divided  and  difpofed   un-^ 


X       The   PREFACE. 

Ids  we  had  drawn  out  the  Difcourles  to 
twice  this  Number,  andraifed  the  Volumes 
to  a  double  Bulk  and  Price. 

And  for  the  feme  Reafon  we  truft 
we  ihall  meet  with  eafy  forgivenefs,  if 
the  Words  of  each  Text  which  iland 
at  the  Head  of  the  Difcourfe,  do  not  fo 
completely  include  all  that  is  inferted 
in  the  Title  of  it :  for  fometimes  it  was 
hard,  if  not  impolTible,  to  f:nd  out  one 
iingle  Vcrk  of  Scripture,  that  fhould 
plainly  and  expreffly  contain  the  whole 
Theme  or  Subjedl  appointed  :  but  we 
refolved  to  chufe  fuch  Place  of  Scrip- 
ture for  the  Heads  of  our  Sermons,  as 
fhould  be  clear  in  them.fclves,  and  ap- 
polite  to  the  chief  Part  of  our  defign'd 
Argument,  left  too  much  of  the  Time 
lliould  be  taken  up  in  explaining  the 
Words,  or  in  critical  or  laborious  Remarks 
upon  them,  to  accommodate  them  to  our 
purpofe. 


Upon  the  wliole,  we  are  confcious  to 

[  Am- 
bition 


our  felves  that  cur  higheft  Aim  and  Am- 


The  P  R  E  F  A  C  E.       xi 

bition   in  this  Service   has   not  been    to 
feek   our  own  Honour    or  Intereft,  nor 
to  flatter  and   gratify  the   PafTions   and 
Humours  of  any  of  the  divided  Parties 
of   Chriftians ;    but    to    teach    the  plain 
Dodtrines  of  our  divine  Rehgion    as  we 
receive   them    from    the  Bible  ;    and  to 
exhort  Mankind  to  the  zealous  Pradice 
of  Piety,  Virtue  and    Goodnefs  upon  E- 
vangeHcal   Principles :   and   for  this  end 
we    have  endeavour'd  to  encourage   and 
affift  Chriftian  Families  to  employ  one 
Evening-hour  of  the  Lord's  Day   to  re- 
ligious Purpofes,  which  is  fo  often  fquan- 
der'd  away  in  trifling  at  home,  or  faun- 
tring  and  gadding  abroad,   to  the  great 
diflionour  of  our  Profeflion,  to  the  neglect 
of  ferious  Godlinefs,  and  the  danger  and 
ruin  of  immortal  Souls. 

With  thefe  flncere  Views  and  Inten- 
tions we  leave  our  Labours  in  the  hands 
of  our  Lord  J  ejus  Chrijly  who  governs 
both  the  World  and  the  Church,  and 
rules  over  the  Hearts  of  Men;  humbly 
entreating  Piis  gracious  Prefence  in  thofe 

Houfl:ioIds, 


xli     The  PREFACE. 

Houfliolds,  or  in  thofe  Chambers  of  Re- 
tirement, where  thefe  Difcourfes  fhall  be 
read ;  and  may  the  powerful  Influences 
of  his  Spirit  attend  them,  which  alone 
can  make  his  blefTed  Gofpel  effedlual  to  the 
Salvation  of  Men. 


yanuary  loth 
^734-5- 


T    A    B    L    E 

Of  the  Subjects,  and  the  Textts  of 
Scripture  on  which  the  Sermons 
are  formed. 

VOL.    I. 

Of  the  Knowledge  of  God. 

Sermon 

L  nr^HE  Knowledge  of  God  by  the  Light  of 
Jj^      Nature,  together  with  the  Ufcs  of  it,  and 
its  Defefts.     By  Dr.  Ifaac  Watts. 

Adls  xiv.   15,  16,  17.    T^he  living  God,  which 

made  Heaven  ana  Earthy  and  the  Sea,  and 

all  things  that  are  therein^  who  in  times 

paji  fufferd  all  Nations  to  walk  in  their 

own  Ways :  Neverthelefs  he  left  not  himfelf 

without  Witnefsy  in  that  ke  did  good,  and 

gave   lis   Rain  from  Heaven,  filling  our 

Hearts  with  Food  and  Gladnefs.       Page  i. 

II.  The  Divine  Authority,  and  Perfeftion  ot  the 

Holy  Scriptures.     By  Mr.  Daniel  Neal. 

2  Tim.  iii.  16.    All  Scripture  is  given  by  In-- 
fpiration  of  God,  and  is  profitable  J  or  Doc- 
trine, for  Reproof,  for  CorreSfion^  and  jfo- 
firu^ion  in  Righteoufneji.  24 

in.  Of 


xiv  A    T  A  B  L  E. 

III.  Of  God,  and  his  natural  Perfeftlons.  By  Dr. 
John  Guyfe. 

John  iv.  24.    God  is  a  Spirit,  p.  42 

IV.  The  moral  Perfedions  of  God.  By  Mr.  Sa- 
muel Price, 

Matth.  V.  48.     Tour  Father  'which  is  in  Hea^ 
'uen  is  perfeB,  6 1 

V.  The  Dodlrine  of  the  BlefTed  Trinity ;  or,  God 
the  Father,  Son,  and  Holy  Spirit.  By  Mr.  Da^ 
'vid  Jennings. 

Matth.  xxviii.  19. Baptizing  them  in  the 

Name  of  the  Father^  and  of  the  Son^  and  of 
the  Holy  Ghoji.  76 


Of  the  Decrees  of  God^  and  his  TranfaSiiom 
with  Men. 

VI.  The  Decrees  of  God  concerning  all  his  Works, 
and  his  beginning  to  execute  them  in  Creation* 
By  Mr.  John  Hubbard, 

Eph.  i.  2  I.  Who  worketh  all  things  after  the 
Cotinfel  of  his  own  WilL  94 

VII.  The  Providence  of  God,  as  the  Preferver,  and 
fovereign  Difpofer  of  all  Things,  in  the  Natural 
World.     By  Mr.  Jennings, 

Pial.  ciii.  19.  ^he  Lord  hath  prepared  his 
'Throne  in  the  Htavens^  and  his  Kingdom 
ruleth  over  alL  116 

VIII.  Of  God,    as    the    Governor  and  Judge  of 
the  Moral  World,  Angels  and  Men.     By  Mr. 
Neah 

Daniel  iv.  35.  - — ^  And  he  doth  according 
to  his  Will  in  the  Army  of  Heaven y  and 
nmong  the  Inhabitants  of  the  Earth,     p.  134 

IX. 


A     T  A  B  L  E.  XY 

IX.  The  original  State  of  Man,  and  the  Covenant 
of  Works.     By  Dr.  Gu)fe. 

EccleC  vii.  29.  • God  made  Man  upright, 

X.  The  Fall  of  Man  and  Original  Sin;  with 
Man's  Inability  to  recover  himfelf.  By  Mr. 
Hubbard, 

Rom.v.  12. By  one  Man  Sin  entered 

into  the  Worlds   and  Deaih   by  Sin^  and 
fo  Death  paji  upon  all  Men  ;  for  that  all 
havejinned. 

XL  God's  EleiStion  of  a  People  for  himfelf  aniong 
Men,  and  giving. them  to  his  Son  in  the  Cove- 
nant of  Re(kmption.     By  Dr.  Watts. 

Eph.  i.  3,  4,  5.  Blejfed  be  the  God  and  Fa- 
ther of  our  Lord  J  ejus  Chrift^  who  hath 
blefed  US  in  all  fpiritzial  Blejfmgs  in  hea^ 
venly  Places  in  Chrijl^  according  as  he 
hath  chofen  us  in  him  before  the  Foun-^ 
dation  of  the  Worlds  that  ive  Jhould  be 
holy  and  without  blame  before  him  in 
LoWy  having  predefliiiated  us  unto  the  A- 
doption  of  Children,  by  Jefus  Chrijl  to  him^ 
Jetf^  according  ta  the  gpod-pleafun  of  bis  Will. 

199 
XII.  Thd^  various  Difpenfations  of  the  Golpel,  or 
Covenant  of  Grace,  tov^ard  fallen   Man  before 
Chriftianity.     By  Mr.  Price. 

Luke  i.  72.  To  perform  the  Mercy  promifed  un- 
to our  Fathers^  and  ta  remember  his  hoij 
Covenant,  222 

XIIL 


xvi  A     t  A  B  L   E. 

XIIL  The  Excellencies  and  Advantages  of  the  Chri* 
ftian  Difpenfation,  with  the  Invitations  and  Pro- 
mifes  of  the  Gofpel.     By  Dr.  IVatfs. 

Heb.  viii.  6.  He  is  the  Mediator  of  a  better 
Covenant y  which  was  ejiablijh'd  upon  better 
Promifes.  p.  240 

Of  the   FaSis    on   which    Chrijlianity    is 
fou7idcd^  together  with  the  various  Ufes  • 
of  them. 

XIV.  The  Incarnation  of  Chrift  as  the  promifed 
Meffiah.     ByMr.  M^/. 

Gal.  iv.  4,  5.  But  when  the  fulnefs  of  time 
was  come^  God  fent  forth  his  Son  made  of 
a  Woinan^   made  under  the  Law  5   to   re- 
deem them  that  were  under   the  haw y  that 
we    might   receive    the   Adoption  of  Sons. 

261 

XV.  Chrift's  Perfonal  Miniftry,  Miracles,  and  Pro- 
phetick  Office.     By  Dr.  Guyfe. 

Johni.  18.  — He  hath  declared  him.         279 

XVI.  The  Sufferings  and  Death  of  Chrift,  v^^ith 
the  chief  Defign  of  them,  the  Atonement  for 
Sin  as  one  part  of  his  Priefthood.  By  Mr. 
Price. 

I  Pet.  iii.  18.  ForChri/l  alfo  bath  once fuffer' d 

for  Sins ^  the  Jujifor  the  tfnjuji,  that  he  might 

bring  us  to  God.  298 

XVII.  The  Refurreftion  and  Afcenfion  of  Chrift. 
By  Mr.  Jenni?igs. 

Ads  i.   2,  3.  Until  thi  Day    in  which   he 

was 


A     TABLE.  xvii 

was  taken  up ;  after  that  he^  through  the 
Holy  Ghojl^  had  given  Commandme7it5  un-- 
to  the  Apojiles  whom  he  had  chofen\  to 
whom  aljb  he  Jhewd  himfelf  alive  after 
his  Fafjion^  by  many  infallible  Proofs^  be* 
ing  feen  of  them  forty  Days^  and  fpeak-- 
ing  of  the  things  pertainifig  to  the  King^ 
dom  of  God.  P-  3 1 4 

XVIII.  The  Interceffion  of  Chrlfl:  as  another  Part  of 
his  Prieflhood.     By  Mr.  Hubbard. 

Rom.  viii.  34.  ^-^Who  alfo  maketh  Inter cejjion 
for  us,  333 

XIX.  The  Exaltation  ofChrift  to  his  Kingdom, 
and  his  fending  down  the  Holy  Spirit.  By  Dr. 
Watts, 

A&s  ii.  33.     Being  by  the  right  hand  cf  God' 

exalted^    and  having  received  of  the  Father 

the   Fromife  of  the   Holy  Ghofi^    he  hath 

foed  forth  this  which  ye  now  fee  and  hear. 

Of  the  Blejfmgs  of  the  Gofpel  more  plain- 
ly reveaVd  under  the  Chrijlian  Dif 
penfation. 

XX.  Effedual  Calling  with  its  Fruits,  {vix.)  Re- 
generation and  Sandiification  by  the  Holy  Spirit. 
By  Mr.  Neal 

2  Tim.  i.  9.    Who  hath  faved  us  and  calU 

ed  us   with  an   holy   Callings   not  accord^ 

ing   to   our  WorkSy   but  according   to  his 

own  Furpofe   and  Grace  which  was  gi^ 

Vol.  L  a  v^ri 


xviii  A     TABLE. 

ven   us  in  Chrijl  J  ejus  before  the   World 
began,  p.  378 

XXI-  Pardon   of  Sin,  Juftification   and  Adoption. 
■  By  Dr.  Guyfe, 

R>m.  iii.  24,  25.    Being  juftifyd  freely    by 

his   Gracc^    through   the    Redemption    that 

is  in   Jejus    Chrijl  ;    "lohsm   God  hath  Jet 

forth  to  he  a  Propitiation^  through  Faith 

in  his  Blood,  397 

XXII.  Peace  of  Confcience,  Hope  and  holy  Joy. 
By  Mr.  Price, 

Rom.  XV.  13.   "Now  the  God  of  Hope  fill  you 

"with  all  Joy  and  Peace  in  believing^  that 

ye  7nay  abound  in  Hope  through  the  Power 

''of  the  Holy  Ghoji.  ^ig 

XXIII.  Temporal  Bleffings,  Support  under  Trou- 
ble, and  fandify'd  Afflidions.  By  Mr.  Je??' 
?lings, 

I  Tim.  iv.  8.  Godlinefs  is  profitable  to  all 
things^  having  Promife  of  the  Life  that 
now  is^  and  of  that  which  is  to  come,       437 

XXIV.  Affiftance  in  Duty,  Perfeverance  in  Grace, 
and  Preparation  for  Glory.     By  Mr.  Hubbard^ 

Col.  i.  9,  10,  II,  12.  For  this  caufe  we  do 
not  ceafe  to  pray  for  you  ^  and  to  de fire  that 
ye  7nay  be  filled  with  the  Knpw ledge  of  his 
Will  in  allWiJdom  andfipiritualUjideffiaJid- 
ing  :  that  ye  anight  walk  worthy  of  the 
Lord  to  all  pleafwg^  being  fruitful  in  cjery 
good  Work^  and  increafing  in  the  Ktiow- 
ledge  of  God:  8tre?igthend  with  all  Might 

ac-o 


A    T  A  B  L  E.  XIX 

according  to  his  glorious  Power,  unto  all 
Patience  and  Long- Suffering  with  Joy- 
fulnefs :  Giving  Thanks  unto  the  Father, 
who  hath  made  us  meet  to  be  Partaker:  of 
the   hiheritance  of  the  Saints   in   Ligct^ 

P-  455 

Of  the  Duties  of  Chrifiianity  in  general. 

XXV.  Our  perpetual  Obligation  to  the  Duties 
of  the  Moral  Law,  with  the  evil  Nature  of 
Sin,   and    its  Defert  of   Punifhment.     By  Dr. 

.    Watts, 

I  John  iii.  4.  —  Sin  is  the  Trail fgrejjion  of  the 

Law,     Rom.  vi.  ult.    The  Wages  of  Sin  is 

Death,  476 

;XXVI,  Confeffion  of  Sin,  Repentance,  and  Con- 

verfion  to  Holinefs.     By  Mr.  Neal, 

Adls   iii.    19.     Repent'  ye   therefore,   and  be 
converted,    that  your   Sins    may    be   blot- 
ted out,    when    the    Times    of  refrejhing 
fhall    come   from    the    Pi^efence    of    the 
Lord.  499 

Duties  toward  God^  with  the  Sins  oppofite. 
to  them. 

XXVII.  Worfhipping  God  only,   and  that  in  his 
own  appointed  Way,  and  doing  all  to  his  Glory. 
Ip  ^   By  Dr.  Guyfe. 

Matth.  XV.  8,  9.    This   People  draweth   nigh 
unto  me  with  their  Mouth,  and  honoureth 

me 


XX  A    T  A  B  L  E. 

me   with    their  Lips-,  but  their  Heart  is 

far  from  me.     But  in  vai?!  do  they  imr-^ 

fiip  me,    teaching  for  Dociri?ies  the  Com^ 

mandments  of  Men.  e  i  ^ 


SERMONS 

O  N    T  H  E 

PRINCIPAL  HEADS 

O  F    T  H  E 

CHRISTIAN  RELIGION. 


SERMON    I. 

The  Knowledge  of  God  by  the  Light  of  Nature, 
together  with  the  Ufes  of  it,  and  its  Defeds. 

Acts  XIV.    15,  16,  ij, 

The  living  God^  which  made  Heave?!  and  Earthy 

and  the  Sea,  and  all  things  that  are  therein^  who 
in  times  pajl  fuffered  all  Nations  to  walk  in  their* 
own  ways ;  never thelejl  he  left  not  himfelf  without 
Witnefs,  in  that  he  did  good,  and  gave  iis  Rain 
from  Heaven,  and  fruitful  Seafo?is,  filling  our 
Hearts  with  Food  a?id  Gladnefs. 


WHEN  the  Apoftle  Paul  gave  Authority 
to  his  Miniftrations  at  Lyjtra,  by  working 
a  miraculous  Cure  on  a  Man  who  was 
born  a  Cripple,  the  Inhabitants  imagined  that  he  and 
Barjiabas  were  Gods,  and  were  immediately  pre- 
paring a  Sacrifice  for  them  :  but  to  divert  this  Mad- 
nefs  and  Superftition  of  paying  divine  Worfliip  to 
Vol.  I.  B  Creatures, 


2  Natural  Religion. 

Creatures,  the  Apoftles,  with  holy  Jealoufy  and  In^ 
dignation,  ran  inlo  the  midft  of  them,  and  preach- 
ed to  them  the  Living  and  the  True  God.  "  We, 
"  fay  they,  are  utterly  unworthy  of  thefe  divine 
*^  Honours ;  for  'we  are  Men  of  fuch  Flefh  and 
"  Blood  as  yourfelves,  and  are  liable  to  the  like  In- 
*^  firmitics  -,  ive  preach  to  you,  that  ye  Jhoiild  turn 
*^  from  thefe  Vanities  to  the  living  Gcd^  i>cho  made 
*'  Heaven  and  Earth,  &c." 

From  which  Words  we  may  raife  thefe  three  di-i 
ftinft  Obfervations. 

I.  God  7nay  be  known  by  the  Light  of  Nature^ 
Surely  he  that  made  Manldnd,  and  doth  them  fo 
much  good,  hath  given  them  fome  Hints  and  No- 
tices of  himfelf ;  He  hath  not  left  himfef  without 
Witnefs, 

II.  T^he  Knowledge  of  God,  which  h  attainable  by 
the  Light  of  Nature,  hath  its  various  Ufes  -,  of 
which  this  is  one,  that  it  i^  a  Witnefs  for  God  and 
his  Goodnefs  among  Men.- 

III.  Yet  this  Knowledge  of  God,  by  the  Light  of 
"Nature^  hath  great  DefeBs  and  ImperfeBions  in 
it,  Notwithftanding  all  this  Knowledge,  which  is 
within  the  reach  of  Men,  yet  all  the  Nations  of 
Mankind  beiides  the  fews,  continued  to  walk  i^i 
their  own  Ways,  their  Ways  of  Idolatry,  of  wild  Su- 
perftition  and  various  Wickednefs.  It  is  iaid  indeed,- 
that  God  fufered  them  to  walk  thus  -,  not  that  he 
ever  permitted  them  to  do  it  as  a  Governor  -,  but  as 
a  Creator  and  a  Sovereign,  lie  neither  reflrained  them 
from  it  by  his  Almighty  Power,  nor  by  fuch  ipecial 
Revelations  of  Grace,  as  he  made  to  the  Jewifi  Na- 
tion ;  and  their  own  natural  Knowledge  did  not  fe- 
cure  them  from  \t\ 

Let 


Ser.  I.        L$  Vfes  and  Defe£i$.  ^ 

Let  us  begin  with  the  firft  Obfervation^  (vtz.) 
Go  J  7nay  be  known  by  the  Light  of  Nature,  When 
I  life  the  word  God^  I  mean  here  the  lame  thing 
which  the  loweft  Rank  of  Mankind  would  under- 
ftand  by  it,  that  is^  The  Being  which  made  all 
things }  or,  in  more  learned  Language,  The  firft 
Caufe  of  all.  And  when  I  fay^  God  may  be  known 
by  the  Light  of  Nature^  I  mean,  that  the  Senfe-s 
and  the  reafoning  Powers,  which  belong  to  the  Na- 
ture of  Man,  are  able  to  give  him  fo  much  Light  in 
feeking  after  God^  as  to  find  out  Ibmething  of  him 
thereby,  or  to  gain  fome  Knowledge  of  him.  By 
our  Senfes,  we  are  acquainted  with  his  Works,  and 
by  his  Works  our  Reafon  may  be  led  to  trace  out  that 
more  excellent  Being  who  made  them.  This  is  aA 
ferted  beyond  all  Dilpute.  Rom.'u  19,  20.  T^haf 
which  7nay  be  known  of  God  is  manifeft  in  them^  i.  e, 
in  Men^  for  God  hath  fiewed  it  unto  them.  For  the 
invifibh  things  of  him  from  the  Creation  of  the  World 
are^  or  may  be  clearly  fe en ^  being  imderfood  by  the 
things  that  arc  made^  even  his  eteriial  Power  and 
Godhead, 

Now  if  we  inquire  more  particularlyj  What  it  is 
that  we  can  learn  of  God  by  the  Light  of  Nature^  I 
anfwer  in  the  following  Particulars. 

I.  We  may  come  to  the  Knowledge  of  his  Exifl- 
tnce^  or  that  tho-e  is  fuch  a  glorious  Being  who  made 
all  things. 

This  is  evident  and  certain,  that  Nothing  could 
make  itfelf  'Tis  impoffible,  that  any  thing  which 
once  had  no  Being,  Ihould  ever  give  Being  to  itfelf  5 
or  that  once  upon  a  time  it  fhould  of  itfelf  burft  out 
of  nothing,  and  begin  to  be.  Since  therefore  there 
is  a  World  v/ith  millions  of  Beings  in  it,  v/hich*  are 

B  z  born 


4  Natural  Religion. 

born  and  die,  'tis  certain  there  is  fome  Being,  who 
had  no  beginning,  but  had  Life  in  himfelf  from  all 
Eternity,  and  who  gives  Life  and  Being  to  all  o- 
tlier  things.  This  is  the  Being  whom  we  call 
Cod. 

Of  all  the  vlfible  Beings  that  we  are  acquainted 
with,  Man  is  the  higheft  and  moft  noble ;  but  he 
is  forced  to  confefs  he  is  not  his  own  Maker.  By 
fendine;  our  Thoughts  and  Enquiries  a  little  back- 
ward, we  find,  that  we  came  into  Being  but  a  few 
Years  agoj  and  we  are  daily  convinced,  that  we 
periili  and  die  in  long  Succeffion.  Our  Parents,  or 
our  Anceftors,  were  no  more  able  to  make  them- 
felves  than  we  are  ;  for  moil  of  them  are  dead,  and 
the  reft  are  going  the  way  of  all  Flelh  :  they  cannot 
preferve  our  Lives,  nor  their  own  ;  and  therefore  it 
is  plain,  that  tho'  we  borrowed  Life  from  them  at 
firft,  yet  they  are  not  the  original  and  felf-fufficient 
Authors  of  Life  and  Being  to  themfelves,  or  to  us  % 
they  are  but  Inftruments  in  the  hands  of  fome  fu- 
perior  firft  Caufe,  fome  original  and  eternal  Maker  of 
us  all. 

Or  if  fome  Atheift  fliould  fay.  We  muft  run  up 
from  Son  to  Father,  and  from  Father  to  Grandfa- 
ther, in  endlefs  Generations,  without  a  Beginning, 
and  widiout  any  firft  Caufe;  /  anjhsoer^  That  is 
impoflible :  for  if  ten  thoufand  Generations  cannot 
fubfift  of  themfelves  without  dependance  on  fome- 
thing  before  them,  neither  can  infinite  or  endlefs  Ge- 
nerations fubfift  of  themfelves  without  dependance. 
Suppofe  a  Cliain  of  ten  tlioufand  Links  hung  down 
from  the  Sky,  and  could  not  fupport  itfelf  unlefs 
fome  mighty  Power  upheld  tlie  firft  Link  ;  then  it 
is  certain,  a  Chain  often  thoufmd  times  ten  thou- 
fand Links,  or  an  endlefs  Chain,  c<;uld  never  fupport 

I  itfelf. 


Ser.  h       Its  Ufes  andDefecis.  5 

itfclf.  As  the  Chnin  grows  longer  and  heavier,  the 
Addition  of  new  Links  can  never  make  the  Chain 
more  independent,  or  better  fupport  itfelf. 

There  muft  be  therefore  fome  firft  Bird,  fome 
firft  Beaft,  fome  firft  Man,  from  whom  all  thefe 
fucceeding  Generations  begun  ^  and  fince  they  are  all 
dead,  and  could  not  preferve  themfelves  out  of  their 
own  original  Sufficiency,  'tis  certain  they  could  not 
make  themfelves,  they  all  muft  depend  therefore  on 
fome  mighty  Being,  who  has  ever  lived,  and  will 
ever  live,  and  who  is  the  firft  Caufe  and  Maker  of 
all  things  befides  himfelf.  Further  Arguments  for 
the  Being  of  a  God  will  appear  under  the  next  Par^ 
ticular. 

2.  \Ve  learn  by  the  Light  of  Nature  what  God  is, 
{viz.)  that  he  is  a  Spirit,  perfed:  in  Wifdom,  and 
perfed  in  Power,  who  knows  all  things,  and  can  do 
all  things,  or  who  is  Alwife  mid  Almighty. 

The  amazing  Works  of  God  in  the  Heavens,  the 
Sun,  Moon  and  Stars,  tlieir  regular  and  unerring 
Motions  for  fo  many  thoufand  Years,  the  Progrefe 
of  the  Hours,  the  Changes  of  Day  and  Night,  Win- 
ter and  Summer,  which  depend  on  thefe  Motions 
and  Revolutions,  they  all  abundantly  difcover  that 
the  Maker  of  them  was  wife^  and  fkilful  beyond  all 
our  Conceptions.  If  we  oJDferve  the  Operations  of 
a  Clock  or  Watch,  which  doth  but  imitate  the  Mo- 
tions of  thefe  heavenly  Bodies,  and  point  out  to  us 
the  Day  and  the  Hour,  and  diftind  Seafons  ;  we 
fay,  it  is  impofiible  this  curious  Engine  could  be 
made  without  great  Wifdom  and  Skill  in  fome  Arti- 
ficer who  contrived  it  -,  and  can  we  be  fo  fooliih  as  to 
imagine,  that  this  vaft  and  glorious  Engine  of  the 
Heavens,  with  all  its  bright  Furniture,  which  makes 
Times  and  Seafons,    Day  and  Night,  could  ever 

JB  3  ccinc 


6  Natural  Religion. 

come  into  Being  by  chance,  or  be  made  without 
Wifdom  or  Contrivance  ? 

Thewonderful  Produd:ion  of  Plants,  Herbs,  Trees, 
and  Flowers,  the  aftoniiliing  Operations  of  living 
Creatures,  and  their  feveral  Parts  and  Powers  fitted 
for  the  proper  Ends  and  Defigns  of  their  Life,  dif- 
cover  to  us  the  deep  Wifdom  and  Knowledge  of  the 
Being  that  made  them.  When  •  we  obferve  the 
llrange  and  fuiprizing  Aftions  of  fome  Animals,  qf 
Dogs  or  Foxes,  of  Hen  and  Chickens,  of  Bees  and 
Emmets,  we  can  fcarce  with-hold  ourfelves  from 
afcribing  Knowledge  and  Reafon  to  them  :  and  is  it 
polTible  that  the  Being,  which  made  thefe  ad:ive 
Animals  ihouldnot  have  Underflanding  and  Reafon, 
and  that  far  fupcrior  to  all  his  Creatures  ?  Should 
Mr.  Boyle ^  or  Sir  Jfaac  Newton  defcend  from  Hea- 
ven, and  begin  a  com-plete  Lecture  on  this  Subjed:, 
it  would  laft  for  Years,  for  Ages,  even  to  the  end 
of  Time  j  and  every  inftruftive  Moment  would  ac- 
quaint us  with  fome  new  Glories  of  the  Creator. 

Let  us  confider  but  our  own  Natures,  our  Parts 
and  Powers ;  what  Wonders  are  contained  in  every 
Senfe  ?  In  the  Eye,  wha  t  millions  of  Objeds  are 
painted  continually  on  one  Spot  of  that  little  Ball, 
are  transfer'd  inward  to  the  Brain  in  all  their  diftind: 
Colours  and  Shapes,  and  are  beheld  without  confu- 
fion  there  ?  What  Varieties  of  Sounds  and  Voices, 
Language  and  Harmony,  are  taken  in  and  diftin- 
guiihcd  by  the  Ear  in  its  winding  Caverns  ?  How 
very  various  are  the  Talles  and  Smells  tliat  Vv''e  partake 
of  by  the  Palate  and  thp  Noftrils  ?  How  happily 
conLrived  is  our  Senfe  of  Feeling  ?  not  confined  to. 
one  part,  but  diifufcd  throughout  the  whole  Body, 
to  give  Ipcedy  Notice  of  eveiy  thing  within  us,  or 
widiout  us,  that   may  hurt  our  Frame  ?  What  a 

won- 


Ser.  I.        Its  Ufes  and  DefeSis.  7 

wonderful  Inftrument  is   the   Tongue,  to  convey 
our  Thoug;hts  in  ten  thoufand  Sounds  to  our  Fellow- 
Creatures  ?  And  what  an  excellent  Being  is  the  Prin- 
ciple of  Thought  w^ithin  us,  even  our  Souls  or  Spirits, 
which  can  not  only  take  in  and  converfe  about  all  the 
Millions  of  Obicdts,  which  our  Senfes  give  us  notice 
of;  but  millions  more  of  Numbers  and  Quantities 
and  intelledtual  Ideas  which  our  Senfes  cannot*  reach? 
Now  can  all  thefe  be  form'd  without  infinite  Wifdom 
and  Skill  ?   I  might  demand  of  the  Sons  of  Atheifm, 
in  the  Language  of  the  PJalmiJt^  Pfal.  xciv.  9,  10. 
He   that  planted  the  Ear,  pall  not   he  hear  ?  He 
that  formed  the  Eye,  Jhall  he  riot  fee  ?  He  that  gives 
Knowledge   to   Man,  floall  he   not  know'?  He  that 
made  Spirits,  hath  not  he  all  the  Powers  of  a  Spirit 
in  him  in  a  moft  tranfcendent  Manner  and  Degree  ? 
And  as  the  Wonders  of  Contrivance  in  the  Works 
of  God  declare  his  depth  oi  Wifdom,  fo  the  difficulty 
of  creating  them  out  of  Nothing  argues  his  Almighty 
Power.     When  wefurvey  the  Heavens  the  Work  of 
his  Hands,  the  Moon  and  the  Stars  which  he  hath 
created ;  what  a  glorious  and  powerful  Being  muft 
that  be,  which  form'd  thefe  vaft  Bodies  at  frft,  and 
which  upholds  their  ftupendious  Frame  ?  What  an 
Almighty  Voice  was  neceflary  to  call  this  whole  Uni- 
verfe,  thefe  Heavens  and  Earth,  and  Seas,  with  all 
the  Hofts  of  them,  out  of  nothing  into  Being,  and 
conftrain  them  to   obey  the  Call  ?  Man  can  only 
change  the  Shapes  and  Qualities  of  things :  he  can 
make  a  Clock  indeed,  an  elegant  Engine  to  meafurc 
Time ;  but  he  muft  have  Brafs  and  Iron  given  him, 
""for  he  cannot  create  thefe  Materials,  the'   he  give 
them  a  new  Form :  but  God's  huge  and  aftoniil  - 
ing  Engine  of  the  Heavens,  whereby  Hours   i.i  d 
Days,  Seafons  and  Ages  are  made  and  meafured  o.  c, 

B  4  were 


8  Natural  Religion. 

were  all  formed  by  him  without  any  Materials  :  he 
made  all  the  Materials  himlelf,  and  gave  all  the 
Wheels  of  Nature  and  Time  their  very  Being,  as  well 
as  their  Shapes  and  their  Motions,  and  they  continue 
to  obferve  his  Orders.  A  Creator  muft  be  Almigh- 
ty, He  muft  be  God. 

Agatn^  Let  us  think  within  ourfelves,  what  a 
powerful  Being  muft  that  be,  who  can  make  a  Soul, 
a  Spirit,  a  thinking  Being  to  exift,  fo  nearly  like 
himfelf,  with  fuch  a  Faculty  of  Underftanding,  as 
to  be  capable  of  taking  in  fo  many  millions  of  Ideas, 
and  forming  the  Figures  of  the  Skies  and  the  Seas, 
and  the  thoufands  of  Plants  and  Animals,  which 
are  found  upon  this  Earth,  each  in  their  proper  Pro- 
portion? an  Underftanding  capable  of  knowing  the 
Works  of  God,  and  of  knowing  God  himfelf  ?  How 
powerful  is  the  divine  Will,  which  could  make  a 
Creature  with  a  free  Will,  to  4etermine  its  own 
Clioice,  a  Will  which  can  move  all  this  Frame  of 
Flefli  and  Blood,  and  by  thefe  Limbs  can  give  mo- 
tion to  ten  thoufand  other  Bodies  round  about  us  ? 
What  a  glorious  Power  muft  that  be,  who  could 
a'eate  fuch  an  Image  of  himfelf  as  a  human  Spirit  is, 
and  which  bears  fuch  a  near  Refemblance  of  his  own 
Perfedions,  both  in  his  Underftanding  and  his  Will, 
in  his  Knowledge  and  his  Power.  We  are  his  Image, 
nioe  are  his  Offspring,  Thus  fung  Aratus  the  Hea- 
then Poet,  in  A6ls  xvii.  28,  29.  and  fpoke  like 
a  Chriftian. 

And  thus  it  appears  beyond  all  controverfy,  that 
the  Light  of  Nature  finds,  there  is  a  God,  and  that 
this  God  is  an  Alwife  and  Almighty  Spirit.  If  we 
were  in  doubt  about  his  Exiftence  or  Being,  thefe 
Rcafonings   would   alTure  us  of  it  5  and  if  we  fcek 

after 


Ser.  I.       Its  Ufes  and  DefeSis.  .  9 

after   his    Nature    and  his    Perfedlions,    thefe    his 
Works  difcover  them. 

3 .  Another  thing  which  we  learn  by  the  Light  of 
Nature,  is  \\vi  Jupj^cme  and  abfolute  DominiGn  over 
all  things^  that  God  is  the  Sovereign  Lord  and 
Pojjejjor  of  Heaveji  and  Earthy  fo  Gen.  xlv.  1 9 ;  and 
confequently  that  he  hath  a  Right  to  diljx)fe  of  all 
things  as  he  pleafes ;  Rom,  ix.  20.     Who  therefore 

J]?all  fay  to  him^  What  doft  thou  ?  Shall  the  thing 
formed  fay  to  him  that  hath  formed  it.  Why  haft 
thou  made  7ne  thus  ?  Shall  the  Veflel  fay  to  the  Pot- 
ter, Why  didil  thou  mould  me  in  fuch  a  Form  ? 
Why  was  I  dllpofed  of  in  fitch  a  Station ;  and  why 
was  I  appointed  for  fuch  a  purpofe  ?  And  the  force 
of  this  Argument  grows  yet  much  ftronger,  when  ' 
we  coniider,  that  the  great  God  not  only  gives  his 
Creatures  their  Form  and  Manner  of  Being,  but  he 
created  the  very  Subftance  as  well  as  the  Qualities  of 
every  thing,  and  gave  them  their  whole  Nature  and 
all  the  Being  they  have. 

4.  The  Light  of  Nature  teaches  us,  that  tho' 
God  is  the  abfolute  and  natural  Lord  of  all  things 
that  he  has  made;  yet  he  is  pleafed  to  deal  with  his 
rational  Creatures  in  a  way  of  moral  Government^ 
that  he  rules  them  by  a  Law^  aiid  will  fome  time  or 
other  reward  them  in  Equity  according  to  their  Works. 
The  Confcience  which  he  hath  formed  in  Man,  may 
difcover  to  him  fo  much  of  the  natural  Law  and 
Will  of  his  God,  as  a  righteous  Governor  of  the 
World,  if  it  be  properly  and  wifely  employed.  Roin, 
ii.  14,  15.  The  Gentiles  which  have  not  the  writ- 
ten  haw  which  the  Jews  enjoy 'd,  yet  they  do  by 
Nature  the  Things  contained  in  the  Law,  that  is, 
they  are  inwardly  excited  to  do  them  :  thefe  havi?ig 
not  the  L^Wj  are  a  Law  to  themfelves^  which  few 

the 


jci.  Natural  Religmu 

the  Work  of  the  Law  written  in  their  Hearts,  their 
Confcieuces  alfo  beari?ig  WiUiefs^  and  their  'Thoughts 
the  mean  while  accifjing  or  elfe  exciifjig  them, 

Tliis  Law  written  in  their  Hearts,  and  which 
they  may  find  out  by  a  diligent  Ufe  of  their  Rea- 
fon,  no:  only  teaches  .hem  that  Adoration  and  Wor- 
fliip,  Prayer  and  Praife,  are  Duties  which  they  owe 
to  God;  but  it  inftruds  them  alio  to  diftinguilh  be- 
tween Vice  and  Virtue,  Good  and  Evil,  as  it  relates 
to  their  Neighbours  and  themfelves.  It  fhews  them 
the  difterence  between  Sobriety  and  Intemperance, 
between  Kindnefs  and  Malice,  between  Honefty  and 
Knaveiy,  Truth  and  Falil.ood;  and  it  teaches  them 
alfo  to  expe6t  fome  Vengeance  to  fall  upon  Tranf- 
greffors.  So  A6is  xxiv.  4.  Sureiy  this  Man  is  a 
Murderer^  laid  the  barbarous  Inhabitants  of  Melifa 
concerning  St.  Paiil^  when  a  Viper  faftened  on  his 
Hand;  and  thd  he  hath  efcaped  the  Sea,  yet  Ven-. 
geance  doth  not  Juffer  him  to  live. 

Reafon  and  Confcience  might  teach  Mankind, 
that  fince  God  has  given  them  an  Underflanding 
and  Freedom  of  Vv'ill  to  chufe  or  refufe  Good  or 
Evil,  he  will  certainly  call  them  to  account  for  their 
Behaviour,  and  will  take  fome  Opportunity  to  judge, 
reward,  and  punilh  according  to  their  Condudl  in 
the  prefcnt  State.  In  their  own  Confciences  there  is 
a  kind  of  Tribunal  cred:ed  before-hand,  their  Co?i^ 
fcicnce  excujhig  or  ac.cnjing  them,  a5  a  fori:  of  W"arn- 
ing,  an  Emblem  and  1  ore-runner  of  divine  Judgment. 

5.  The  Light  of  Nature  teaches  us  further,  that 
God  is  an  itulverfal  Bencfatlor  to  Mankind,  even  a- 
bove  and  beyond  their  Deferts,  and  notwithftanding 
all  their  Prov^xations.  The  Words  of  my  Text  de- 
clare, that  tho'  they  walked  iji  their  own  idolatrous 
Ways,  yet  God  left  them  not  without  Witnefs  of  his 

Goodnels, 


Ser.  I.        lis  Ufas  a7id  DefeBs.  \  % 

Goodnels,  givi?tg  them  fruitful  Seafons^  and  filling, 
their  Hearts  nvith  Food  and  Gladnefs,  Their  own 
Confciences  tell  them  they  have  finned,  and  forfeit- 
ed all  Favours  from  Heaven ;  but  their  very  Senfes 
affure  them,  that  God  does  not  prelently  infift  upon 
the  Forfeiture,  nor  feize  av^ay  their  Bleffings ;  but 
tliat  he  v^aits  long,  and  heaps  the  Inftances  of  his 
Goodnels  upon  them,  even  upon  rhe  Evil  and  the 
Unthankful  in  the  midil  of  ail  their  Iniquides  and 
XJnthankfulnels. 

Thus  have  I  fhevvn,  particularly  Mrhat  it  is  the 
Light  of  Nature  teaches  us  concerning  God. 

II.  The  Second  General  Head  of  Diicourle  leads 
us  to  enquire,  isohat  are  the  "-carious  Ufes  of  this 
Knowledge  of  God.,  which  is  attainable  by  the  Light 
of  Nature.  I  anfwer  in  general,  it  is  to  bear  Wit- 
nefs  for  God  in  the  World.  But  we  muft  enter  in- 
to Particulars. 

I.  This  Knowledge  of  God,  as  our  Maker  and 
Governor,  by  the  Light  of  Nature,  is  ufeful,  720t 
only  to  Jl:ew  Men  their  Duty ^  but  to  convince  them 
of  Sin  agai?if  the  Law  of  God^  and  to  lay  all  Man^ 
kind  under  a  Senfe  of  Guilt  and  Self-Condenination. 
The  Apoitle  Paul  begins  with  this  Dodtrine  in  the 
firft  Chapters  of  his  Epiftle  to  the  Rotnans^  Vi^here 
his  great  Defign  is  to  ihew  Mankind  the  Guilt  and 
Wretchednefs  of  their  State ;  for  after  he  had  intro- 
duced tliis  natural  Knowledge  of  God  in  the  ipth 
Verfe  of  the  firft  Chapter,  he  proceeds  to  convince 
the  Heathen  World,  and  particularly  the  Philofo- 
phers,  of  their  heinous  Iniquides  againft  God  and 
Man,  and  leaves  them  in  the  middle  of  the  2d  and 
3d  Chapters,  under  the  Ccndem^nation  of  their  own 
Confciences  and  the  Law  of  God :  all  have  fmncd 

and 


^2  Natural  Relio-ion, 


<s 


end  come  p^ort  of  that  Glory  of  God, which  they  fnould 
have  originally  obtained  by  perfect  Rightcoufnefs. 

2.  This  Knowledge  of  God  by  the  Light  of  Na- 
ture, as  it  is  defgned  to  aioaken  Men  to  the  PraBice 
cf  their  Duty ;  fo  it  has  had  fome  Influence  on  Man- 
kindy  at  leajl  by  the  fear  cf  Pumflme?ity  to  keep,  pre - 

ferve,  and  retrain  pari  of  them  from  the  extreamefl 
Degrees  of  JVickednefs,  This  natural  Confcience  is 
the  Candle  of  the  Lord,  which  he  has  fee  up  in  the 
Heart  of  Man ;  and  tho'  it  fhines  but  dimly,  yet  it 
has  ibmetimes  kept  them  from  being  fo  vile  and  abo- 
minable, and  from  running  into  fuch  Excefs  of  Out- 
rage and  Madnefs,  as  otherwife  they  would  have 
done.  There  have  been  fome  outward  Virtues  prac- 
tifed  among  the  Greeks  and  the  Romans ,  who  had  a 
little  Knowledge  of  a  fuperior  divine  Power :  there 
was  Ibme  Temperance,  fome  Truth,  fome  Honour, 
Juftice  and  Goodnefs,  now  and  then  appearing  a- 
mong  the  Multitudes  of  their  Vices :  there  was  a  fe- 
crct  Horror  within,  and  a  Foreboding  of  fome  di- 
vine Veno;eance,  that  withheld  them  now  and  then 
from  the  Practice  of  Villany,  efpecially  in  the  extra- 
vap;ant  Degrees  of  it.  This  natural  Knowledo;e  of  God 
amongft  the  Heathen  Nations,  has  been  found  there 
like  a  fmall  Quantity  of  Salt,  to  prefcr\^e  fome  part 
of  Mankind  in  thofe  Countries  from  being  utterly 
over-run  with  Corruption  and  Putrefadiou;  and  has 
anfwer'd  fome  valuable  Purpofes  in  the  Government 
of  God  among  Men.  Where  there  has  been  nothing 
of  this  Knowledge,  Mankind  have  almoft  lof i  their 
fuperior  Rank  among  the  Creatures,  and  degenera- 
ted into  a  brutal  Nature. 

3.  This  natural  Knowledge  of  God  and  his  Good- 
nefs, gives  fome  Encouragement  to  guilty  Creatures  to 
repent  of  their  Si?2S^  and  to  return  to  God  by  agene- 

ral 


Ser.  I.      Its  Ufes  and  Defetis.  t^ 

ral  Hope  of  Acceptance^  thd  they  had  no  Promife  of 
pardoning  Grace.  And  this  was  the  very  Principle 
upon  which  fome  of  the  better  fort  of  the  Gentiles 
fet  themfeves  to  pradife  Virtue,  to  worf hip  God  and 
endeavour  to  become  like  him  '*. 

4.  This 

*  I  do  not  fay,  that  Natural  Religion  can  give  finful  Men  a  fiill 
and  fatisfying  Aflurance  of  Pardon  upon   their  Repentance  ;  for  tha  " 
deepeft  Degrees  of  Penitence  cannot  oblige  a  Prince  to  forgive  the 
Criminal  :  but  ftill  the  overflowing  Goodnefs   of  God,  his  Patience 
and  Long-SufFering,  riotwithltanding  their  Sins,  may  evidently  and 
juilly  excite  in   their  Hearts  fome  Hope  of  forgiving  Grace  :  and  I 
think  the  Words  of  my  Text  cannot  intend  lefs  than  this,  that  God 
has  not  left  them  nvtthout  Witnefs,  nvhen  he  ^a^e  them  Rain  from  Hea- 
^ven,  when  he  fatisfied  their   Appetites  <voith  Food,  and  filled  their 
Hearts  nvith  Gladnefs.     What  was  it  that  thefe  Benefits  of  their 
Creator  bore  witnefs  to?     Was  it  not  that  there  was  Goodnefs  and 
Mercy  to  be  found  with  him,  if  they  would   return  to  their  Duty, 
and  abandon  their  ov/n  ways  of  Idolatry  and  Vice.     Surely,  it  cao 
never  be  fuppofed,  that  the  Apoftle  here  means  no  more  than  to  fay, 
that  the  daily  Inilances  of  divine  Bounty  in    the   common  Comfort* 
of  Lifp,  alTured  them,  that  God  had  fome  Goodnefs  in  him,  and 
JBleffings  to  beftow  on  their  Bodies ;   but  gave  them  no  hope  of  his 
Acceptance  of  their  Souls,  if  they  fhould  return  and  repent  never  fo 
fincerely.     The   Ninea)ites  themfelves,    when   threatned   with  De- 
ftrudtion,  repented   in  Sackcloth  and  AJhes ;  for,  faid   they,  ivho  can 
tell  hut  God  nxjill  turn  and  repent,  and  turn  aivay  from  his  fierce  An- 
ger,  that  'vje  perijh  not?  Nor  were  they  miftaken  in  their  Hope,  for 
Godfa<Tv  their  Works,   that  they  turned  from  their  evil  Way,  and  he 
repented  of  the  E^vilthathe  had  threatned,  Jonah  iii.  c — lO-  And  there 
is  yet  a  more  exprefs  Text  to  this  purpofe,  Rom.  ii.  4.  Defpifefi  thoi* 
the  Riches  of  his  Goodnefs,  and  Forbearance,  and  Lon^- Suffering,  not 
knowing  that  the  Goodnefs  of  God  leadcth  thee  to  Repentance?  And  if 
God  leads  us  to  Repentance,  by  a  Senfc  of  his  Goodnefs,  furely  he 
gives  hope  that  our  Repentance  fhall  not  he  in  vain  :  and  tho',  per- 
haps, I  could  not  affirm   it  with    Boldnefs,  and  Certainty  by  the 
mecr  Light  of  Reafon,  yet  I  may  venture  to  declare,  upon  the  En- 
couragement of  thefe  Scriptures,  that  if  there  ihould  be  found  any 
Sinner  in  the  Heathen  World,  who  Ihould  be  thus  far  wrought  upon 
by  a  Senfe  of  the  Goodnefs  of  God,  as  to  be  led  fincerely  to  repent  of 
Sin,  and  feek  after  Mercy,  God  would   find  a  way  to  make  a  Dif- 
covery  of  fo  much  of  the  Gofpel,  as  was  neceflhry  for  him  to  know, 
rather  than  fucha  penitent  Sinner  Ihould  be  left  under  Condemnation, 
or  that  a  guilty  Greature  fhould  go  on  to  eternal  Death  in  the  way 
of  Repentance.     Cornelius   the  Centurion,    who  feared  God,    ivho 
prayd  to  him  dally,  and  nvroiight  Righteoufnefs,  according  to  the  Light 
of  his  Corifcience,  had  both  an  Agel  and  an  Apoftle  fent  to  him, 
that  he  might  receive  more  compleat  Inilrudion  in  the  Matters  of 
hii  Salvation.    Mix<  i'— -6.  and  frgm  30— -35, 


i4  Natural  Religion. 

4.  This  natural  Knowledge  of  God,  which  is  at- 
tainable by  the  Light  of  Nature,  ferves  to  ^aindicate 
the  Condi0  of  God  as  a  righteous  Governor^  in  his 

fever e  Dealings  with  obfinate  and  wilful  Sinners^ 
both  here  and  hereafter.  This  will  leave  them  with- 
out excufe  in  the  great  Day,  when  God  Jhall  judge 
the  Secrets  of  all  Hearts,  Their  own  Confciences 
will  accufe  them,  and  bear  witnefs  againft  them. 
Rom/u  20,  21.  and  ii.  15.  Is  God  unrighteous  who 
taketh  Vengeance  on  fuch  Sinners  ?  God  forbid :  for 
how  thenfoall  he  judge  the  World?  Rom.  iii.  5,  6. 
As  there  have  been  many  Inftances  of  a  righteous 
Providence,  in  the  prefent  Life^  whereby  the  great 
God  has  already  revealed  his  Wrath  from  Heaven  a- 
gainfl  the  Unrighteoujhefs  and  U?igodlinefs  of  the 
Heathen  World,  Rom.  I  18.  So  in  the  World  to 
come,  not  one  condemn'd  Sinner  fliall  be  able  to  fay, 
Godisunjuft:  Every  Mouth  fall  be  ftopf  d^  and  die 
Heavens  and  the  Earth  proclaim  his  Right eoufnefs^ 
when  he  lliall  appear  in  his  Son  Jefus  at  the  laft  Day, 
as  the  Judge  of  all  Mankind. 

5.  This  Knowledge  of  God  by  natural  Light />;t- 
fares  the  Way  for  preaching  and  receiving  the  Gofpel 
of  his  Grace  :  and  that  it  does  many  ways,  {yvz.^ 

Unlefs  Men  are  firft  acquainted  that  there  is  a  God ^ 
who  can  make  known  his  Mind  and  Will  to  Men, 
what  Ground  is  there  for  preaching  any  Difcoveries  of 
his  Mind  and  Will  amongft  them?  Ublefs  the  Hea- 
thens arc  taught  that  he  is  a  God  of  all  Knowledge, 
and  cannot  be  deceived  himfelf ;  and  that  he  is  kind 
and  good,  true  and  taidifal,  and  v/ill  not  deceive  his 
Creatures,  now  can  they  be  perfaaded  to  believe 
what  he  reveals?  Unlefs  tney  are  inftrudled  by  the 
Light  of  Re  ifon,  that  he  is  an  Almighty  God  and 
tlie  Lord  of  Nature,  how  can  any  Miracle  give  Tef- 

timonv 


^ER.  1.     Its  Ufes  and  DefeSisi.  t§ 

timony  to  the  Truth  of  what  he  reveals  ?  for  'tis  as 
the  Sovereign  Lord  of  Nature,  that  he  fets  the  Seal  of 
a  Miracle  to  his  divine  Truths,  a  Miracle  which  is  a- 
bove  the  power  of  Nature  to  work. 

^gain,  when  Sinners,  by  the  Light  and  Law  of 
Nature  in  their  own  Confciences  are  laid  under  Con- 
viction of  Sin  and  Guilt,  and  they  are  in  fear  of  the 
Wrath  of  God,  they  become  more  ready  to  receive 
tlie  Gofpel  of  Pardon  and  Salvation  as  Glad  Tidings 
from  Heaven. 

We  fee  the  great  Apoftle  St.  Paul  wifely  mana- 
ging his  Minifliy  to  \}l\^  Athenians,  of  which  we 
have  but  fhort  Hints  in  ABs  xvii.  22,  &c.  By  dif- 
courfmg  firft  on  Natural  Religion,  he  comes  at  laft 
to  c^waken  Men  to  Repentance,  and  preaches  Jefui 
with  the  Refurredion  of  the  Dead  and  eternal  Judo-- 
ment,  u  31,  ^ 

And  agreeably  to  this  Method  of  propagating  the 
Gofpel  among  the  Heathen  Nations,  we  find,  in 
fad,  that  where  there  was  any  thing  of  the  Know- 
ledge of  the  true  God,  either  by  the  Light  of  Nature, 
or  by  Tradition,  there  the  Gofpel  was  fooneft  re- 
ceived; the  Minds  of  Men  were  better  ficted  and 
prepared  for  Faith  in  Chrift  the  Son  of  God,  bv  this 
Degree  of  Knowledge  of  God  the  Father,  fhofc 
who  in  the  Book  of  the  ABs  are  ftyled  the  devout 
Perfom,  and  Jiich  as  feared  God,  they  acknowledged 
the  one  Living  and  True  God,  and  worfhipped  him; 
and  they  much  more  readily  complied  with  the  Gof- 
pel of  Grace,  and  the  Tidings  of  a  Saviour,  than  the 
Idolaters  who  had  thefe  other  LelTons  to  learn  firft. 

Thus  having  {hewn  the  various  Ufes  of  this  Know- 
ledge of  God  by  the  Light  of  Nature,  I  proceed  in 

the 


a  6  Natural  Religion. 

the  '^hird  place  to  confider.  What  are  the  DefeBs 
or  ImperfeBio7is  of  it, 

1.  ''tis  hut  afmall  Portion  of  the  things  of  God ^ 
'which  the  bulk  of  Mankind  can  generally  be  liippojed . 
to  learn  jnerely  by  their  own  Reajb?iings,  This  is  fuf- 
ficiently  evident  by  the  Hiflory  of  paft  Times  and  an- 
cient Nations,  as  well  as  by  prelent  Obfei-vation  of 
the  Heathen  World.  Tho'  fome  of  the  Philofophers,, 
particularly  the  Followers  of  Plato  and  Pythagoras^ 
attained  fome  confiderable  Knowledge  of  the  Nature 
of  God,  and  clearly  f aw  his  eternal  Power  and  God- 
head^ as  'tis  expreft  Rom,  i.  20.  yet  thefe  were  but 
very  few  in  comparifon  of  the  reft  of  Men :  the 
Bulk  of  Mankind,  even  in  the  learned  Nations,  as 
well  as  the  rude  and  barbarous  Countries,  did  actual- 
ly know  but  little  of  the  True  God,  or  of  their  Du- 
ty towards  him,  or  the  Way  of  obtaining  future 
Happinefs. 

2.  The  Light  of  Nature,  even  in  thofe  things 
which  it  did  teach  the  Heathen  World,  is  but  dim 
and  feeble^  and  leaves  Mankind  under  many  Doubts 
and  Uncertainties  in  Matters  of  confiderable  Impor- 
tance, A  ihort  Leflbn  of  Knowledge  in  the  Hea- 
then Schools  was  obtain'd  with  long  toil  and  diffi- 
culty :  their  Philofophy  was  rather  a  feeling  after 
God  in  the  dark^  than  a  Sight  of  him  in  Day-light : 
fo  the  Apoftle  expreffes  himfelf,  when  he  is  talking 
to  the  Athenians^  who  were  the  moft  learned  of 
Mankind,  ABs  xvii.  27.  "That  they  Jldoidd  feek  the 
Lord^  if  haply  they  ?night  feel  after  him  and  find 
him.  What  feeble  Words  are  thefe  ?  how  doubtful  a 
Knowledge  is  reprefen.ted  by  them?  how  wretchedly 
did  their  wife  Men  wander  aftray  and  bewilder  them- 
felves  in  their  dark  and  blundering  Searches  after  the 
True  God?  What  endlefs  Contefo  are  found  amongft 

them^ 


Ser.  I.  Its  Ufes  andDefeSis.  •  f  7 
them,  whether  there  was  a  God,  and  what  was  his 
Nature,  and  what  was  his  Will,  and  what  was  their 
Duty?  Into  what  grofs  Miftakes  and  fhameful  Falf^ 
,  hoods  did  they  plunge  themfelves,  for  want  of  a  bet- 
ter Guide  than  their  own  Realbnings  ?  and  how  ge- 
nerally, and  almoft  without  exception,  did  their  Phi- 
lofophers  comply  with  the  Idolatry  of  their  Country 
and  worJkifdGod  in  the  form  oi  Beajls  and  Birds 
and  creeping  things,  and  changed  the  Truth  of  God 
tnfo  a  Lye ;  or  the  True  God  into  fklfe  and  fliameful 
Images.  Rom,  i.  23,  25. 

Sometimes  Appetite  and  PaflTon,  Pride  and  Hu- 
mour  fpread  a  Mift  oyer  the  Underftanding  of  the 
Heathens ;  fometimes  the   Cuftoms  and  Traditions 
of  their  Nation,  the  Authority  of  their   Anceftors 
or  their  Philofophers,  or  their  own  vile  Prejudices   of 
various  kinds,  gave  them  afalfe  Clue,  and  fet  them 
a  running  upon  a  wrong  Scent  :  In  other  Places  the 
Tyranny  of  their  Princes,  and  the  Folly  and  fuper- 
ftitious   Madnefs  of  their   Priefts,    either  led,    or 
drove   them  far   away    from    the  Truth.     What 
fliameful  Vices  were  authorized   by   fome  of  their 
great  Men?  Theft,  in  fome  places,  was  commend- 
ed  as^a  Feat  of  Dexterity,  and  Revenge  as  a  point 
ot   Honour;  while  pubUck   Robberies  of  Nations 
were  die  Glory  of  their  Heroes.     The  Murther  and 
Ravage  of  whole  Countries,   were  allowed  for  the 
Enlargement  of  their  Dominions;  and  the  Blood  of 
Kingdoms  was  made  an  Offering  to  the  Ambition 
of  Neighbour-Kings.    In  fome  Countries,  the  Youth 
and  I  lower  of  conquered  Nations  were  doom'd  a 
Sacrihce  to  their  Idols;  and  fom.etimes filthy  and  a- 
bominable  Lev/dnefs  were  the  Ceremonies  of  their 
Worfliip.     How  blind  w^  the  Eye  of  their  Reafon 
not  to  fee  this  Madnefs  ?  and  how  feeble  its  Power' 
y^^'I'  C-  thai 


i8  Natural  Religion. 

that  it  made  no  Remonffa-ances  againft  tliefe  lewd 

and  bloody  Scenes  of  pretended  Piety  ? 

All  thefe  Inftances  indeed  do  not  efFeftually  prove, 
that  Reafon  could  not  poffibly  teach  them  better ; 
but  the  Experience  of  long  Ages  and  of  whole  Na- 
tions, fufficiently  fhew  us,  that  their  Reafon  neither 
did  inform  them  better,  nor  was  ever  likely  to  do 
it  Even  the  beft  of  the  Philofophers  could  give  us 
but  a  forry  Syftem  of  Religion  compared  with  our 
Bible ;  fo  that  St.  Faul  roundly  exprefies  it,  i  Cor. 
i  2  I.     ^he  World  by  Wifdojn  knew  not  God,  ^ 

0  ' All  the  Knowledge  of  God  which  they  arrivdaf, 
by  the  Light  c/ Nature,  had  aclually  but  little  In- 
iuence  to  tefor?n  the  Hearts  or  the  Lives  of  Mankind. 
I  fay    it  had  but  little  Infiuence  in  comparifon  ot 
what  it  might  or  fliould  have  had  ;  for  this  Know- 
ledge of  God,  which  was  attained   by  their  own 
Reafon,  fuffered  the  GcniAt  Nations  to  walk  in  their 
■own  is^sl  as  my  Text  expreffeth  it,  Aots  xiv.  i6 
Wretched  and  perv^erfe  Ways  of  Idolatiy  and  mad 
Superflition,  with   regard   to   Godj  and  Falfliood, 
TreacheiT,    Hatred,    Malice,   Envy,  towards  their 
Fellow-Creatures.     See  the  Iniquities  numbered  up 
in   a   large  and  deteftable  Catalogue,  Rom.  i.  latter 
end,     Tiie  Hiflories  of  the  Heathen  World  confirm 
thefe  difmal  Accounts  given  us  by  the  facred  V/riters, 
and  enforce  the  Charge  upon  them  with  abundant 
Proof.     And  it  is  no  wonder  at  all,  that  this  Know- 
ledge had  fo  litde   Influence   on  the   generality  of 
Mankind,  when  fo  few  of  them  ever  attained  it, 
when  it  was  fo  imperfed  as  to  the  Difcoveries  of  it, 
and  fo  dim  and  feeble  in  its  Evidences.     It  came 
into  their  Heads  a  litde,  but  it  reached  not  to  their 
Hearts :  or  if  it  did  touch  them,  ^twas  but  feebly, 
and  with   very  fmall  Authority,  wd  w;is  not   en- 
forged 


Ser.  L       Its  Ufes  and  DefeSis.  19 

forced  upon  the  Confcience  with  T^hiis  faith  the 
Lord,  A  fingle  Sentence,  with  this  Preface,  ha<5 
vaftly  greater  Power  on  the  Hearts  and  Confciences 
of  Men,  than  whole  Volumes  of  their  dark  uncer- 
tain Reafonings. 

4.  This  Knowledge  of  God  by  the  Light  of  Na- 
ture, doth  rather  ferve  to  Jhevo  Men  their  Si?2  and 
Mifery,  than  dij cover  any  effeBiial  Relief  3  and  in 
this  refpeft,  it  comes  infinitely  fhort  of  what  tlie 
Revelation  of  the  Gofpel  of  Ch?''iji  hath  dene.  It 
lays  them  under  Guilt  and  a  Sentence  of  Death  in 
their  own  Confciences;  but  it  difcovers  not  the  plain 
and  certain  Way  of  Salvation  and  Life :  the  Hope 
that  it  gives  is  but  feeble,  and  there  are  but  few  who 
could  Ipell  it  out  *. 

Thus 

*  This  might  be  exemplify^  in  Teveral  Particulars.  The  Light  of 
Nature  of  itielf  gives  no  Affurance  of  Forgivenefs  to  the  repenting 
Sinner ;  for  the  Repentance  of  Men  is  no  Compenfation  to  a  holy 
God,  10  God  ias  a  Go\^rnor  of  the  World,  for  their  perpetual  Re- 
bellions againfl:  his  Laws,  and  the  daily  Difhonour  done  to  his  Au- 
thority. Such  Knowledge  as  the  'Nine^ohes  had,  Jonah  ii.  9.  wheli 
they  faid,  Who  can  tell  hut  the  Lord 7n ay  turn  a<wayfrom  his  fierce  An- 
ger  ?  is  but  a  feeble  Motive  to  Repentance  and  new  Obedience,  in 
comparifon  of  fuch  a  Word  from  God  himfelf,  as  Exod.  xxxiv.  6. 
And  the  Lord  pajfed  by  before  him,  and  proclaimed^  The  Lord,  The 
Lord  God,  merciful  and  gracious,  long-fuffering,  and  abundant  in 
Qoodnefs  and  Truth^  forginjing  Lniquity,  TranfgreJJjofi  and  Sin.  Prov. 
xxviii.  I  3     He  that  co}ifi^'eth  and  forfaketh  his  Sins,  f^all find  mercy 

The  Light  of  Nature  difcovers  no  effeftual  Atonement  for  Sinj 
nor  Relief  to  a  guilty  Confcience,  by  all  the  ccftly  Sacrifices  and 
Blood  of  Animals ;  but  the  Gofpel  points  us  to  the  Lamb  of  God 
that  taJicth  avjay  the  Sins  of  the  World,  and  affures  us  that  if  ^tr 
confefs  our  Sins,  God  is  faithful  and  juji  to  forgvve  ns  our  Sins,  and 
the  Blood  of  fefus  Chrijt  his  Son  clea?ifeth  us  from  all  Unrighteoufnefsy 
John  i.  29.  and  1  Epilt.  i.  7,  ^. 

The  Light  of  Nature  points  us  to  no  efFedual  Mediator,  or  Ad- 
vocate in  Heaven  ;  but  the  Gofpel  leads  us  to  Jefus  the  righteous, 
as  our  Ad-vocate  <zvith  the  Father,  and  by  pardoning  Grace,  encou- 
rages us  to  love  and  obey  a  reconciled  God,   1  John  ii.  1,2.    ' 

The  Light  of  Nature,  and  our  daily  Experience,  difcover  to  U5 
our  Weaknefs  to  fubdue  Sin  within  us,  to  reftrain  our  unruly  Appe- 
tites, to  mortify  our  corrupt  AfFe^ions,  to  refill  the  daily  Tempta- 
C  z  ti«ns 


20  Natural  Religmt. 

Thus  I  have  hniihed  tiie  thi^ee  general  Heads  of 
my  Difcourfe.  I  hi  ve  ihewn  you  ..is  fully  as  fuch  a 
narrow  fpace  of  time  would  permit,  that  there  is 
fome  Knowledge  of  God  to  be  obtained  by  the  Light 
of  Nature  ;  that  this  Knowledge  is  made  fubfervient 
to  fome  valuable  Purpofes  in  the  Providence  and  Go- 
vernment of  God ;  but  that  it  hath  fuch  a  variety  of 
Imperfedions  and  Defeds,  that  confidered  in  itfelf, 
it  gives  but  feeble  Influences  to  Repentance  and  Ho- 
linefs,  and  very  doubtful  and  uncomfortable  Ground 
for  a  fure  and  fatisfying  Hope  to  reft  upon. 

I  proceed  to  make  a  few  Refledtions  on  this 
Difcourfe. 

Rejl.  1 .  Since  the  rational  Knowledge  of  God  and 
natural  Religion  has  its  proper  Ufes,  and  efpecially  to 
lay  a  Foundation  for  our  receiving  the  Gofpel  of 
Chrijl^  let  it  not  be  delpifed  or  abandoned  by  any  of 
us.  There  may  be  fome  neceffary  Occafions  for  our 
recourfe  to  it  in  a  Day  of  Temptation,  when  our 
Faith  of  the  Gofpel  may  be  try'd  and  fliaken. 
The  Gofpel  with  all  its  Glories  is  built  upon  it  as  a 

folid 

tions  that  furround  us ;  but  it  points  us  not  to  the  Fountain  of 
.Strength,  even  the  proniiied  Aids  of  the  holy  Spirit :  thefe  are  the 
peculiar  Glories  and  Eleffings  of  the  Gofpel  of  Chrijiy  which  the 
Light   of  Nature  could  never  reveal. 

The  Light  of  Nature  and  continual  Obfcrvation  fhew  us,  that 
we  n-uil  die,  but  give  us  no  clear  and  certain  Evidence  of  Happi- 
nefs  after  Death,  for  fuch  finful  Creatures  as  we  are,  even  in  the 
midft  of  our  Repentances :  for  fince  our  daily  Sins  and  Offences  are 
fo  numerous,  and  the  beft  of  our  Rightcoulneffes  and  Duties  are  fo 
very  defeftive,  the  Man  of  Virtue  and  Penitence  might  hope  indeed 
to  cfcapc  Puniftmient  :  but  he  might  well  doubt  of  any  future  Hap- 
pinefs,  notwith (landing;  all  the  Comfort  the  Light  of  Nature  could 
give  him,  or  all  the  Difcoveries  it  could  make.  But  the  Golpel  fets 
thefe  future  Glories  in  a  divine  and  certain  Light  before  every  Man, 
who  reads  or  hears  it.  Jt  encourages  us  to  Repentance  of  Sin,  to 
Diligence,  Patience,  and  Perfeverance,  in  the  ways  of  Faith  and  Ho- 
linefs,  by  the  joysunfpeakable,  which  are  fet  before  us,  and  builds 
our  Hope  of  eternal  Life  on  the  wcll-attelled  Promifes  of  a  God, 
who  cannot  lye.  and  the  Son  of  God  who  has  Power  given  him  to 
rptrfonn  them  all. 


Ser.  I.      Its  Ufes  and  DefeSis.  2 1 

folid  Foundation  ;  and  if  thefe  Foundations  be  de- 
ftroyed  or  defpifed,  we  may  be  terribly  (haken,  and 
beat  off  from  all  our  hope  in  fome  evil  and  unhap- 
py Hour.  This  gives  us  a  rational  Ground  for  our 
Faith  in  Goti,  and  it  is  neceffary  in  order  to  our 
Faith  in  Chnfi  Je/us  his  Son.  As  St.  Paul  made 
glorious  ufe  of  it  in  his  Dilcourfe  with  the  ^- 
thenian  Infidels,  fo  we  may  be  called  by  Provi- 
dence to  converfe  with  Atheifls  and  Unbelievers,  and 
we  fliould  be  furniflied  with  the  fame  Dodlrines 
and  Principles  of  Argument:  for  fo  far  as  they  are 
juft  and  true,  they  are  divine,  fince  they  proceed 
from  God,  as  the  God  of  Nature  who  is  the  Au- 
thor of  our  reafoning  Powers,  as  well  as  of  all  the 
Revelations  of  Grace. 

Ref.  2.  Since  this  Knowledge  of  God,  which  is 
attainable  by  the  Light  of  Nature,  has  fo  many 
Defedls,  let  iis  never  venture  to  reft  in  it.  Dare  not 
content  yourfelves  with  the  Leffons  of  the  Book  of 
Nature,  which  are  very  imperfed  and  obfcure,  in 
comparifon  of  the  Difcoveries  of  the  Book  of  Grace. 
The  Sun  in  the  Firmament,  with  the  Moon  and 
all  the  Stars,  can  never  give  us  that  Light  to  fee 
God,  which  is  derived  from  the  Sun  of  Rightepuf- 
nefs. 

What  a  deplorable  thing  is  it,  that  Multitudes  in  our 
Nation,  where  the  Glory  of  the  bleffed  Gofpel  Ihines 
with  fuch  brightness,  fnould  be  running  back  to  the 
glimmering  Light  of  Nature,  and  fatisfy  themfelves 
with  Heathenifm  and  Philofophy  !  that  they  fliould 
chufe  to  walk  in  Twilight  as  the  happieft  and  fifeft 
way,  and  refufe  to  be  condu(5ted  by  the  Blaze  of 
Noon,  as  though  it  were  a  deceitful  and  foolifh 
Light !  Wliat  an  Affront  againft  the  Authority  and 
Mercy  of  the  God  of  Heaven  to  renounce  his  brighteft 

C  3  Bleffingsl. 


2  2  Natural  Religion. 

Bleffings !  'The  God  of  this  World  hath  blinded 
the  Eyes  of  them  who  believe  not ;  and  we  have  rea- 
fon  to  fear,  he  is  leading  them  blindfold  to  eternal 
Darknefs. 

Refl,  3.  Since  the  Nations,  which  have  only  the 
Light  of  Nature,  are  forced  to  feel  out  their  Way 
to  God  through  fuch  dufky  Glimmerings,  let  us 
blefs  the  Lord  with  all  our  Souls,  that  we  are  born 
in  Great  Britain^  a  Land  of  clear  Light,  where 
the  Goipel  fhines  in  its  Beauty  and  Power,  and  fur^ 
rounded  with  various  Evidences 5  a  Land  where  the 
Book  of  Grace  lies  open  before  us,  as  well  as  the 
Book  of  Nature,  to  teach  us  the  Knowledge  of  God 
and  his  Salvation.  Let  us  lay  within  ourfelves. 
And  why  was  not  I  born  a  poor,  ignorant  African^  2l 
wild  Indian^  ignorant  of  God,  and  averfe  to  feek 
after  him,  and  widiout  any  Perfon  near  me  to  give 
me  one  Beam  of  Light,  and  point  out  my  way  to 
Happinefs  ?  Why  was  not  I  left  merely  to  the  dumb 
and  filent  Ledlures  of  the  Heavens,  and  the  Earth 
and  Sea,  or  the  Inflruclion  of  the  Trees,  and  Plants 
^nd  Beafts  of  the  Earth,  to  teach  me  the  Knowledge 
of  him  that  made  me  ?  Who  am  I,  that  I  fliould 
be  brought  into  Being  in  the  midft  of  Sun-Beams, 
and  not  in  a  Region  of  thick  Darknefs  under  the 
Shadow  of  Death  ?  Everlalting  Glory  be  given  to  di- 
ftinguifhing  Grace, 

O  how  lliould  we  value  the  Bible  as  our  higheft 
Treafure,  v%^]iich  gives  us  fuch  blefled  Difcoveries  of 
God  and  his  Wifdom  and  Power,  and  his  Mercy 
in  Chriji^  which  intinitely  exceeds  all  the  doubtful 
Twilight  of  Nature,  ^  and  our  own  Powers  of  Reafon- 
ing.  O  may  the  bleffed  Bible  lie  next  our  Heart, 
and  be  the  Companion  of  our  Bofoms !  'Tis  this  lays 
*  fure  Foundation  for  our   Recovery  from  all  our 

Guilt, 


Ser.  I.        Ifs  Ufes  and  DefeSls.  23 

Guilt,  and  Ruin  and  Wretchednefs.  You  that  have 
any  Concern  for  your  eternal  Interefts,  love  the  Bible, 
ivalk  by  the  Rules  of  it,  and  live  upon  its  promifed 
Grace ;  and  I  dare  pronounce,  in  the  Name  of  God 
and  his  Son,  that  you  fhall  be  for  ever  happy. 

jR^.  4.  Pity  and  pray  for  the  Heathai  Worlds 
the  dark  Corners  of  the  Earth,  the  benighted  Na- 
tions, where  the  Sun  of  Righteoufnefs  never  rofe, 
and  where  they  can  but  feel  after  God  thro'  the 
Mifls  of  Ignorance  and  Error.  Let  us  remember 
thofe  ancient  times  when  our  Forefathers  in  this  Na- 
tion were  led  away  into  the  fame  Errors  and  grois 
Idolatries,  and  exercife  our  Compaflion  toward  thofe 
who  are  ilill  left  under  the  fame  Darknefs.  Now 
and  then,  O  Chriftians,  fend  a  pathetick  Sigh  over 
the  Nations,  lift  up  one  compaflionate  Groan  to 
Heaven  for  them,  and  fay.  When  fhall  the  Day 
come,  O  Lord,  that  the  Heathens  ihall  become  thy 
Worihippers,  and  Ajjyria  and  Ethiopia  thy  People  ? 
When  wilt  thou  reveal  thyfelf  to  the  poor  African 
Idolaters  and  the  fivage  Tribes  of  America^  that 
know  not  God  ?  When  fhall  the  Ends  of  the  Earth 
learn  to  know  thee,  and  rejoice  in  J  ejus  thy  Son  the 
Saviour  ?  When  fliall  all  Nations,  People  and  Lan- 
guages, begin  their  Songs  of  Salvation  to  him  that  fits 
upon  the  Throne,  and  to  the  Lamb,  who  has  re- 
deemed us  with  his  own  Blood  ?  To  him  be  Domi- 
nion and  Glory  for  ever  and  ever.     Amen, 


C4  SEI\f» 


'24       7^^  Divine  Authority y  and 


SERMON     IL 


The  Divine  Authority,    and  Perfection  of 
the  Holy  Scriptures. 


2 Tim.   III.  i6. 

All  Scripture  is  given  by  Infpiration  of  Qody  and  is 
profitable  for  Dodirine^  for  Reproof  for  Correc-. 
tion^  ajid  InfiruBion  in  Rigbteoujhef, 

TH  E  Divine  Authority  of  the  Holy  Scriptures, 
and  their  Sufficiency  to  Salvation,  is  an  Ar- 
ticle of  the  higheft  Importance,  as  it  is  the  Founda- 
tion on  which  all  the  peculiar  Doftrines  of  Revela- 
tion are  built :  We  ought  therefore  to  be  v^ell  efta- 
liflied  in  this  Truth  before  we  call  ourfelves  Chri- 
fiiam. 

There  are  but  two  poffible  Ways  of  acquiring  the 
Knowledge  of  the  Mind  of  God,  and  thefe  are  Rea- 
son and  Revelation:  Reason  is  that  nobl^ 
Faculty  of  the  Soul,  by  which  Man  is  diftinguifh- 
ed  from  all  inferior  Orders  of  Creatures,  and  made 
capable  of  moral  Government.  When  our  firft  Pa- 
rents were  in  a  State  of  Innocence,  this  alone  was 
fufficient  to  acquaint  them  with  eveiy  part  of  their 
'Duty ;  but  upon  their  Difobedience  it  was  fo  far  e^ 
clipfed,  th-at  from  this  time,  the  World,  with  all  its 
Wifdom,  has  neither  been  fully  acquainted  with  the 


Ser.  II.     PerfeEiion  of  the  Scriptures.    25 

Perfedlions  of  the  True  God,  nor  with  the  right 
and  acceptable  Manner  of  worfhipping  him ;  as  ap-» 
pears  from  the  Hiftory  of  thofe  Ages  and  Nations, 
which  have  not  had  the  Advantage  of  Revelation. 
The  Apoftie  Paid  fpeaking  of  the  Gentile  World, 
fays,  they  changed  the  Glory  of  the  iiKorruptible  God 
into  an  Image  made  like  corruptible  Many  and  to 
Birds  and  Beajis^  and  Creeping  Things  j  that  they 
changed  the  Truth  of  God  into  a  Lye^  and  worfnpped 
the  Creature  more  than  the  Creator ^  who  is  blefed 
for  ever^  Rom,  i.  23,  &c.  He  admits  they  had 
fome  little  Acquaintance  with  God,  but  not  fufficient 
todireft  their  Practice;  for  even  at  Athens  the 
mod  learned  City  of  Greece^  there  was  an  Altar 
with  this  Infcription,  To  the  unknown  God. 
If  we  look  abroad  into  the  barbarous  Nations  oi  India^ 
Africa 'Zndi  America y^zX.  this  day,  we  fhall  find 
them  buried  in  Ignorance  and  Superftition.  How 
little  do  they  know  of  the  Nature  and  Perfeftions  of 
the  one  Living  and  True  God,  and  of  his  reafon- 
able  Service  !  and  how  dim  are  the  Remains  of  natu^ 
ral  Light,  with  regard  to  the  Terms  of  Acceptance 
with  him!  all  which  demonftrates  the  Neceffity 
and  Ufefulnefsofa  divine  Revelation,  or  of  that  clear 
and  bright  Difcovery  of  his  Will,  contained  in  the 
Scriptures  of  the  Old  and  New  Teftament,  which, 
according  to  the  Apoftie,  in  my  Text,  are  given  by 
Infpiration  of  God ^  and  are  profitable  for  DoBri?ie^ 
for  Reproof  for  Corrections  and  Infirudtion  in  Righ- 
teoufnefs. 

in  difcourfing  on  thefe  Words,  I  fhall  endeavour 
to  prove, 

Firfi,  That  the  Scriptures  of  the  Old  and  New 
Tellament  are  given  by  Infpiration  of  God. 

Segondly^ 


26        The  Dlvim  Authority  J   and 

Secondly^  That  they  are  fufficient  to  make  us  wife 
unto  Salvation.     And, 

'Thirdly^  That  they  are  perfpicuous  and  clear  in. 
Points  of  thegreateft  Confequence. 

Firft^  I  am  to  prove,  that  the  Scriptures  of  the 
Old  and  New  Teftament  are  given  by  Infpiration  of 
God.  By  the  Scriptures^  the  Apoflle,  in  our  Text, 
means  chiefly  the  Old  Teftament^  for  the  Canon  of 
the  New  was  not  yet  finifhed^  and  by  their  being 
infpirdy  that  thofe  ancient  Prophecies  came  not  by 
the  JVill  of  Man ^  but  holy  Men  of  Godfpake  as  they 
*were  moved  by  the  Holy  Ghoji, 

Now,  in  order  to  judge,  whether  Perfons  are  in- 
ipir'd,  we  muft  carefully  enquire  into  their  mo7-al 
Character 'y  into  \hidv  Do^ri72e^  ov  Mejjage',  and  in- 
to the  Credentials  or  Proofs  of  their  M:fion\ 

I,  We  muft  enquire  inio  their  moral  CharaBer : 
Are  they  virtuous  and  holy  Perfons  ?  For  tho'  God 
may  put  a  few  Words  into  tlie  Lips  of  a  wicked 
Man,  upon  fome  very  particular  Occafion,  as  he 
did  into  the  Mouth  of  Balaam ;  yet  the  Meflengers 
of  his  Grace  have  been  ufually,  A^len  eminent  for 
their  Piety  towards  God,  and  for  their  Honefly  and 
univerfal  Integrity  tov/ards  all  Men.  Thefe  dare 
not  deceive,  or  deliver  any  thing  as  a  Revelation 
from  God,  but  what  they  are  fully  fatished  they 
have  received  from  him.  The  good  Character  of  a 
iTopb.et  gives  a  very  confiderable  Weight  to  his  Mef- 
.Cige;  whereas  we  cannot  with  fafety  rely  upon  the 
Teftimony  of  wicked  Men.  If  a  Pretender  to  In-. 
fpiration  Ihould  denounce  fome  remarkable  Judg- 
ment to  be  inflid:ed  fpcedily  upon  the  Inhabitants  of 
London^  for  the  crying  Sins  of  Drunkennefs  and  aS'^- 
4onyy\  and  ihould  himferf  be  notorioufly  guilty  of 

thofe 


Ser.  II.  PerfeSiion  of  the  Scriptures.  27 
thofe  Vices;  it  is. not  reafonable  to  fuppofe  they 
fhould  give  Credit  to  his  Meffage,  or  receive  him  as 
a  Prophet  fent  from  God:  and  therefore  the  diffo- 
lute  and  wicked  Life  of  the  Impoftor  Mahomet  is 
fufiicient  alone  to  difcredit  all  his  Pretences  to  Infpi-, 

ration. 

2.  We  muft  examine  into  their  BoBrinc,  whe- 
ther it  be  of  God  or  from  themfelves.     Is  the  Doc- 
trine they  teach  according  to  Godlinefs  ?  tending  to 
promote  Piety  towards  God,  and    univerfal  Benevo- 
lence and  Good- will  towards  Men  ?  Or  does  it  in- 
dulge Licentioufnefs  or  any  of  the  hidden  Works  of 
Difhonefty  ?  A  divine  Revelation  muft  have  a  Ten- 
dency to  promote  divine  Knowledge  and  Virtue,  not 
only  by  teaching  Men  to  deny  Vngodlinefs  and  world- 
ly Liijls,    but  aub  to  live  foberly,  righteoujly,  and 
godly  in  the  World,     Again,  are  Ithe  Doftrines  that 
pretend  to  Infpiration  Hiited  to  fupport  the  fuperior 
Dignity  of  God  above  Men  ?  Do  they  exalt  the  Di- 
vine Glory  and  Maiefty,  and  abafe  the  Creature  fo 
far,  as  that  no  Fieih  fhould  glory  in  his  fight  ?  Are 
they  confiftent  with  right  Reafon  ?  For  tho'  a  di- 
vine Revelation  may  contain  many  diblime  and  in-. 
comprehenfible  Truths,  which  our  llialiow  Capaci- 
ties will  never  reach,  yet  'tis  impoffible  it  iliould  de- 
clare any  thing  that  is  abfard,  or  diredily  contrary  to 
Reafon,  the  great  Glory  of  the  Human  Nature  ;  be- 
caufe  this  would  be  to  fuppofe  the  All-wife  God  to 
fet  up  one  Light,  with   a  defign  to   extinguiih  ar^l 
put  out  another. 

3.  We  muft  confider  the  Credentials,  or  external 
Proofs  of  their  Miffion-,  which  are  principal iy  thefe 
two,  Miracles,  and  the  Fidfilment  of  Prcphecv. 
There  can  be  no  ftronger  Evidence  of  a  Divine  Mif- 
fion,  than  the  working  Miracles,  when  Mofes  was 

fcnt 


28        The  Divine  Authority,  and 

fent  with  A  MelTage  to  PharaoK  to  Jet  the  Children 

f/T    ^""Tu  °l^^yP'^  *^  Lordfaid   to  Molh 
and  Aaron    When  ?hir.oh  Jhall  Jpeak  to  you,  fayL 
Shew  a  Miracle,  then  take  your  Rod,  Ld  cak 
It  upon  the  Ground,  and  it  fiall  become  a  Serpent 
lixodm  VII.  9.     By  which  it  appears,  that  in  diofe 
^rly  Times  Miracles  were  efteemed  a  convincing 

S'^/c  ^  ^"''"^  ^^^^'°"-  I"  i^'^e  "^=^nner,  ou? 
Blcffed  Saviour  appeals,  upon  all  Occafions,  to  his 
feles      When  >^^«  the  Baptift  fent  to  'enquke 

r^l  •  Yh""""  ^t  ^"^  *^  thrift  ?  He  replies.  Go 
tell  your  Mafter.  that  the  Blind  receive  their  sUht 
and  the  Lame  nvalk,  and  the  Lepers  are  cleanfel 
md  the  Deaf  hear,  the  Dead  are  raifcd,  and  the 
Poor  receive  the  Go/pel.  Mat.  xi.  5.  Kow  often  did 
he  point  the  Scribes  and  Pharilees  to  his  mighty 
Works,  as  weh  as  his  own  Difciples.?  Johnxiv H 
Believe  me  that  lam  in  the  Father,  and  the  Father 

^•Vl\  °1'M\  ^'^''^'  '"'fi''  *'''  "^^O-  ^ork  fake.     As 
If  he  had  faid,  «  If  you  dare  not  rely  upon  my  Word 

..  ^f  T^'''°fi^.  Miracles  I  have  doqg  among  you! 

^^  Whatever  Sufpiaons  you  may  entertain  of  my  Ve- 
racity  there  can  be  no  Deceit  in  my  Works.  Qn 
any  Man  do  the  Miracles  I  have  done,  except 
Crod  was  with  him  ?"  ^ 

.u  "^i^  fi'''^  ^''^^'""''''  Proof  of  an  infpired  Perfon  is 
the  Ful/ilment  of  Prophecy.  No  meer  Man  can 
foretel  what  fhall  be  on  the  Morrow,  much  lef'  „ 
Ages  ftr  remote.  This  is  the  fole  Prerogative  of  the 
gitat  God ;  as  he  alone  fcarches  and  tries  the  Reins 
?nd  the  Heart,  fo  he  only  can  foretel  the  End  from 
the  Beginniiig.  When  therefore  a  Prophet  /peaks  in 
the^ameof  the  Lprd,  f  the  Thing  fkoJL,  Jr 
?r.f/f*  f^'-^^'^^notfok^/fyh:>u,  but  the 
Prophet  has  jpokcn  prefimptuoufly.  Deut.xviii. 


2Q. 

But 


Ser.  II.  P erf eSiio7i  of  the  Scriptures.  29 
But  if  the  thing  come  to  pafs,  'tis  probable  he  was 
mov'd  by  the  Holy  Ghoft; 

Now  all  thefe  Marks  and  Charadlers  of  Infpira- 
lion  are  no  where  fo  confpicuous  as  in  the  holy  Scrip- 
tures.    Mofes^  David^  SolomoHy  Daniel^  and  the  reft 
of  the  Prophets,  were  pious  and  upright  Men,  and 
'tis  no  inconfiderable  Proof  of  their  Integrity,  that 
they  have  left  their  own  Faults  and  Infirmities  upon 
Record.     Their  Dodrines  are  reafonable,  juft,  and 
crood,  tending  to  promote  the  Glory  of  God  and  the 
Happinefs  of  Men,  in  the  Pradice  of  true  Virtue 
and  Righteoufnefs.     What  fublime  Strains  of  Devo- 
tion are  in  the  Pfalms  oi  David!  What  excellent 
Rules  for  the  Conduft  of  Life  in  the  Wridngs  of 
King  Momon  !  And  how  glorious  does  the  God  of 
i/r^6'/ fhine  throughout  all  the  Prophets!  How  kind 
and  gracious  are  his  Promifes,  how  awful  his  Threat- 
nings!  and  how  wonderfully  is  His  Majesty  fup- 
ported  by  the  numerous  Reprefentations,  of  the  in- 
finite Diftance  and  Difproportion  between  him  and 
his  Creatures!  Thefe  holy  Men  believed  themfelves 
infpir'd ;  for  they  tell  us,  the  Word  of  the  Lord  came 
unto  the?n  at  fitch  a  time ;  and  when  tliey  fpeak,  it 
is  not  in  their  own  Names,  but  'Thus  faith  the  Lord.'' 
Upon  thefe  Evidences  the  Church  of  the  Jews  were 
fo  well  fatisfy'd  with  their  Credentials,  as  to  receive 
their  Writings  into  the  Canon,  or  Rule   of  their 
Faith;  but  we  who  live  in  thefe  laft  Ages,  have  an 
additional  Reafon  for  our  Faith  which  they  could  not 
have,  (viz)  the  Fulfilment   of  moft  of  their  Pro- 
phecies in  the  Perfon  and  Kingdom  of  the  MeJJiah. 
If  all  thefe  Arguments  are  duly  weighed  and  put  toge- 
ther, they  muft  be  fufficient  to  convince  all  reafon- 
able Enquirers  after  Truth,  that  the  Scriptures  of  the 
Old  Teliament  were  given  bv  Infpiration  of  God. 

^  I  The 


30       The  Divine  Authority^  and 

The  Cafe  is  difFerent  with  refpedt  to  the  Books 
of  Apocrypha^  fo  called  from  a  Greek  Word,  which 
figniiies  hiddeji^  becaufe  their  Authors  were  not 
knowrij  nor  are  the  Proofs  of  their  Miffion  upon  Re^ 
cord ;  for  which  reafons  their  Writings  were  not  re- 
ceived into  the  Canon  of  the  Jev/ifh  Church  :  And 
tho*  the  Books  of  Apocrypha  contain  feveral  good 
Rules  of  Morality,  yet  fince  fome  things  in  them  are 
fabulous,  and  others  evidently  contradictory  to  Truth, 
as  well  as  to  many  Parts  of  Holy  Scripture,  they 
ought  not  to  be  put  upon  a  Level  with  the  inipir'd 
Writings,  by  being  read  publickly  in  the  Church. 

But  with  regard  to  the  New  Tejiament^  the  Evi- 
dence of  its  divine  Authority  is  as  ftrong  as  the  Na- 
ture of  things  will  admit.  The  Apoflle  to  the  He- 
brews tells  us,  that  God^  who  at  Jim  dry  tmes^  and 
in  divers  7na7iners^  fpake  to  the  Fathers  by  the  Pro-^ 
phets^  has  in  thefe  laji  Days  Jpoken  to  ^/^  /Jj;  his  Son. 
So  that  if  Jefus  Chriil:  is  the  Son  of  God,  it  will  cer- 
tainly follow,  that  his  Doctrine  could  be  no  other 
than  a  divine  Revelation.  And  this  appears  in  {o 
many  Prophecies  of  the  Old  Teitament,  which  point 
dii-edlly  to  the  time  and  manner  of  his  Incarnation, 
to  the  Courfe  of  his  Life,  and  the  particular  Circum- 
ilances  of  his  Death,  that  one  would  wonder  the 
Jews  ihould  dare  to  deny  him.  It  was  prophefied 
of  the  MeJJiah^  that  he  Ihould  be  incarnate  before 
the  Sceptre  departed  from  Judah,  ^r  a  Lawgiver 
from  between  his  Feet  %  that  he  fiiould  be  horn  of  a 
Virgin^  that  he  fliould  he  of  the  Seed  of  David,  and 
of  the  Trihe  (j/'Judali;  that  the  Place  of  his  Nati-* 
vity  fliould  be  Bethlehem  a  Village  of  Judea  ;  that 
his  Name  fliould  be  Immanuel ;  that  he  fliould  ap- 
pear in  the  form  of  a  Servant ^  and  after  a  mc.n  and 
contemptible  Life,  fliould  be  betray  d  by  one  cf  lis 


Ser.  II.    PeffeSiion  of  the  Scriptures.     3 1 

own  Houpold^  and  cut  off  for  the  St?is  of  the  People. 
It  was  therefore  with  the  higheft  Reafon,  that  our 
Saviour  upbraided  his  Country-men  and  Difciples  for 
their  Unbelief  in  him,  and  for  their  Ignorance  of 
the  Scriptures,  in  thefe  Words:  O  Fools,  andjlow  of 
heart  to  believe  alt  that  the  Prophets  have  fpoken. 
Ought  not  Chri/l  to  have  fuffered  thefe  thi^igs,  and  to 
enter  into  his  Glory?  Lukexxiv.  25,  26* 

Befides,  how  illuflrioufly  do  the  other  Charafliers 
of  Infpiration^  already  mentioned,  jQiine  forth  in  the 
Perfon  of  Chrift  -,  who  was  holy,  harmlefs,  undeii- 
led,  and  feparate  from  Sinners^  whofe  Dodrines 
were  fo  rational  and  fublime,  that  the  People  won- 
dered at  the  gracious  Words  that  proceeded  out  of 
his  Mouth,  and  enquired  whence  has  this  Man  all 
his  Learning  and  Knowledge  ?  The  Miracles  which 
he  wrought  in  confirmation  of  his  Dodlrine  were  {o 
clear  and  furprizing,  that  nothing  but  the  extremeft 
Obllinacy  and  Malice  could  withftand  their  Evi- 
dence 3  they  were  performed  in  the  open  View  of 
all  the  People,  and  were  fo  frequently  repeated, 
that  if  they  were  all  to  be  recorded,  one  of  the  E- 
vangeliils  iuppofes,  the  World  would  hardly  contain 
the  Books  that  fdould  be  written.  John  xxi.  25.  Is  it 
poilible,  after  all  this,  to  fuppofe,  that  fuch  a  Per- 
fon could  be  an  Impoflor,  or  capable  of  impofing 
upon  Mankind  ?  If  the  Fads  of  the  New  Xefta- 
ment  may  be  believed,  tliere  can  be  no  ilronger 
Proof  than  is  there  to  be  found,  that  Jesus  is  xhe 
Meffiah,  the  only-begotten  Son  of  God,  and  that 
the  DoBri?ies  which  he  taught  were  not  his  own^  (as 
he  expreifes  it)  but  his  Father  s  that  fent  him. 

But  forafmuch  as  there  were  many  Dodlrines  ne- 
ceiTary  to  be  known,  which  the  Apoftles  of  our 
bleffed  Saviour  could  not  receive  from  him  in  his 

Slate 


3  2  The  Divine  Authority^  and 
State  of  Humiliation  and  Suffering;  he  therefore 
promifed  after  his  Afcenfion  into  Heaven,  to  inlpire 
them  with  the  extraordinary  Gifts  of  the  Holy  Spi- 
rit, whereby  they  fliould  be  led  into  all  Truth,  and 
qualified  to  declare  to  the  Ge?itiles  the  whole  Counfel 
ef  God.  Accordingly  on  the  Day  of  Pentecoji^ 
when  the  Apoflles  were  gathered  together  in  one 
Place,  the  Holy  Ghojl  came  upon  them,  and  enabled 
tliem,  not  only  to  fpeak  divers  Languages,  but  to  con- 
firm the  Dodirines  they  taught  with  Signs  and  Won- 
ders. Now,  if  the  Apoftles  of  Chrift  had  ever  the  Gift 
of  Infpiration,  it  muft  certainly  be  when  they  were 
writing  their  Gofpels  and  Epiitles  for  the  Service  of 
the  Church,  in  future  Ages;  and 'tis  plain,  they  ap- 
prehended themfelves  under  the  Condud  of  an  in- 
fallible Spirit  at  that  time,  becaufe  when  they  had 
not  an  exprefs  Revelation  from  Chrift  for  what  they 
wrote,  they  fairly  and  honeftly  tell  us  fo:  as  i  Cor. 
vii.  ID,  12,  25.  To  the  married  I mmnafid^  yet  not 
/,  hut  the  Lord.  To  the  rej}^  fpeak  /,  7iot  the  Lord, 
But  micermng  Virgins^  J  have  no  Command  from 
the  Lord',  yet  I  give  my  Jiidginent,  as  one  that  has 
cbtahid  Mercy  of  the  l^ord  to  be  faithful  To  all 
which  we  may  add,  the  holy  and  mortified  Lives 
of  the  Apoftles,  fo  agreeable  to  their  Dodrine :  the 
uncommon  Marks  of  Integrity  that  appear  in  their 
Writings,  together  v/ith  the  fublime  and  heavenly 
Truths  contained  in  them,  which  had  the  moft  di- 
re6l  Tendency  to  deftroy  the  Works  of  the  Devil, 
and  to  promote  undiflem.bled  Piety  and  Sandity  of 
Life;  the  Miracles  they  wrought,  and  the  Witnefs 
they  bare  to  the  Truth  of  what  they  had  wiitten 
and  preached  by  their  patient  and  couragious  Mar- 
tyrdom: all  which  Confi derations  are  fufficient  to 
filence  the  Objedions  of  Unbelievers,  and  to  give  a 

rational 


Ser.  II.  Per  feci  1071  of  the  Scriptures.  3  3 
rational  Satisfadion  to  all  unprejudic'd  Minds,  that 
the  Scriptures  of  the  Old  and  New  Tellament  are  a 
divine  Revelation. 

Secondly^  We  come  now  to  fliev/  the  PerfeBion 
or  Sufficiency  of  the  Holy  Scriptiirrs.     It  is  faid   in 
the  preceding  Verfe,  that  they  are  able  to  inake  us 
<ivije  to  Salvation  ;  and  in  the  Words  of  my  Text^ 
that  they  are  profitable  for  DoBrine^  for  Reprcof 
for  CorreBion^  and  InjlruBion  in  Rigltsoufnefs.    By 
the  Sufficiency  of  the  Holy  Scriptures,  we  mean, 
that  they  contain  all  things  neceffary  to  be  believed 
and  pradtifed  :  The  Law  of  Mofcs  was  fo  compleat 
a  Direction  of  the  Faith  and  Obedience  of  the  JeivSy 
that  the  Additions  of  the  Scribes  and  Pharifces  were 
both  nfelefs  and  vain^  and  are  condemned  as  fdch, 
by  our  Saviour,  Math.  xv.  9.     In  like  manner  the 
Writings  of  the  New  Teftament  are  a  perfed:  Stan- 
dard to  us  Chriftians ;  for  all  things  that  our  BlcfTed 
Lord  heard  of  his  Father,  he  made  known  to  his 
Apoftles,  and  the  Apoftles  made  them  knov/n  to  the 
Churches,  Acts  xk,  26,  27.   I  take  you  to  record^ 
that  I  have  not  punned  to  declare  to  you  the  vshcle 
Counfel  of  God  'y  which  Counfel  remains  for  our  Ser- 
vice in  the  Books  of  the  New  Teftament :  and  *ti3 
probable  that  the   Curfes  denounced  againft  thofe 
who  add  to,  or  take  from  the  Prophecy  of  the  Bock 
of  the  Revelations^  were  deiigned  as  an  awful  Guard 
upon  all  the  infpired  Writings.     If  any  Man  Jl:all 
add  to  thefe  Things ^  Godfmll  add  to  him  the  Plagues 
that  are  written  in  this  Book ;  and  if  any  Man 
P^all  take  away  from   the  Words  of  this  Prophecy, 
God  f jail  take  away  his  Part  out  of  the  Book  of  Life, 
and  out  of  the  holy  City,  and  fro?n  the  Things  that 
ere  written  in  this  Book.     Methinks,  fuch  a  folemn 

D  Threat- 


34-       2^^  Divhte  Authority^    and 
Threatning  iliould  flrike  Terror  into  the  Hearts  of* 
thofe  who  pretend  to  fiipply  the  Defeds  of  Revela- 
tion, by  their  unwritten  Traditions. 

But  the  Perfection  of  the  Holy  Scriptures  may  be 
further  illuftrated  from  the  Particulars  in  myText.  As, 

1 .  They  are  profitable  for  Dc5irine^  to  acquaint 
us  with  our  loil:  and  miferable  Condition  by  the 
Entrance  of  Sin  into  the  World,  and  the  Train  of 
fital  Confequences  that  attended  it  -,  with  our  Re- 
covery by  Chrift  :  The  Covenants  oi  Redemption 
and  Grace ;  the  Offices  of  Father,  Son  and  Spirit, 
in  the  Work  of  our  Redemption,  and  with  all  thofe 
other  Myjleries^  "which  .  "were  kept  fecret  faice  the 
JVorld  began  -,  but  are  now  made  maiiijefi  by  the  Holy 
Scriptures  for  the  Obedience  of  Faith.  Rom.  xvi.  26. 

2.  For  Reproof'^  or  the  Difcovery  of  our  perni- 
cious Errors  in  Dodrine  and  Pracflice.  When  the 
Goipel  was  f  rft  preached  among  the  Idolatrous  Na- 
tions, their  dumb  Idols  were  thrown  down,  and 
their  fjperftitious  Vanities  fied  before  it,  as  the  Sha- 
dows of  the  Night  before  the  Rifing  Sun.  The 
Scriptures  are  now  the  Standard  of  Truth,  and  if 
Men  preach  not  agreeable  thereto,  'tis  becaufe  there 
is  no  Light  in  them.  A  Text  of  Scripture  rightly 
explained  and  apply'd,  is  as  full  a  Confutation  of  Er- 
ror to  a  Chriflian,  as  a  Mathematical  Demonftration 
to  a  Philofopher.  Thus  our  Saviour  confuted  the 
Tempter  >  //  is  laitten^  thou  (halt  not  tempt  the 
Lord  thy  God  :  and  thuo  every  honeft  Chrifiiian  may 
guard  himfelf  againfc  dangerous  Millakes,  by  attend- 
ing to  the  Directions  of  his  Bible. 

3.  The  Scriptures  arc  profitable  for  CorreElion  of 
Vice  and  V/ickednefs  -,  Wherewithal  (fiys  the  PLlmilT:) 

Jhou/d  a  young  Man  cleanfe  his  JVay^  but  by  taking 
heed  thereto  according  to  the  Word  of  God  ?     T'here 

we 


Ser.  II.  PerfeBion  of  the  Scriptures.  3  5 
we  have  a  Colled:ion  of  all  Chriftian  Graces  and  Du- 
ties, with  their  oppofite  Vices :  The  Fruits  of  the 
Spirit^  and  of  the  Flejl\  are  diftinguiflied  with  the 
greateft  Propriety ;  and  the  moft  engaging  Motives 
to  the  Pradiice  of  the  One,  and  av/ful  Threatnings 
againft  the  Other,  are  reprefented  with  the  greateft 
ftrength  and  advantage. 

4.  For  InfiruBion  in  Right eoufnefs.  That  is^ 
either  in  the  Righteoufnefs  of  God,  which  is  by 
Faith  of  Jefus  Chrifl  unto  all,  and  upon  all,  that 
believe  ;  or  in  the  Pradlice  of  moral  Righteoufnefs  ^ 
the  Nature  andExcellency  of  which  is  better  cxpkin'd 
and  illuftrated  in  the  Sermons  of  our  Bleffed  Saviour, 
than  in  all  the  Writings  of  the  antient  Philofophers. 

The  Precepts  of  the  Bible  are  fo  many  excellent 
Rules  for  an  holy  Life,  and  the  Promifes  are  divine 
Encouragements  to  it :  Having  therefore  thefe  Pro- 
mifes.  Dearly  Beloved^  (fays  the  Apoftle)  let  us 
cleanfe  ourfehes  from  all  manner  of  Fllthinefs  of 
Flejh  and  Spirit ;  2  Cor,  vii.  1 .  In  a  v/ord,  the 
Holy  Scriptures  are  fuflicient  to  all  the  Purpofes  of 
Religion  ;  fo  that  the  Man  of  God,  that  duly  re- 
gards them,  may  be  perfedl  and  thoroughly  fur- 
nifl^ed  for  every  good  Work. 

.  III.  The  lait  thing  I  propofcd  v/as,  to  confider 
the  Clearnefs  and  Rerfpicuity  of  the  Holy  Scriptures, 
One  Reafon  why  the  Papifts  deny  the  Ufe  of  the 
Bible  to  the  common  People,  is,  becaufe  there  are 
fome  things  in  it  hard  to  be  underfrood  -,  and  it 
muft  be  owned,  there  are  fublime  Speculations, 
which  may  employ  the  Thoughts  of  the  moft 
learned  Enquirer  after  Truth ;  as  well  as  the  deep 
things  of  God,  which  the  Angels  are  defirous  to 
look  into :  but  then  there  are  alfo  the  Priiiciples  of 

Da  th^ 


36        Tide  Divine  Authority^    and 

the  Doctrine  of  Chrifl: ;  that  is,  the  Milk  of  the 
Word,  or  the  fofteft  and  gentleft  Food  which  is  fit 
for  BabeSy  as  the  other  is  for  ftrong  Me?i.  The 
Dodrines  of  greateft  Confeqiience,  fuch  as  Repen- 
tance towards  God,  and  Faith  in  our  Lord  Jefus 
Chriil ;  the  Certainty  of  a  future  State  -,  of  the  Re- 
furreclion  of  the  Dead,  and  of  a  Judgment  to  come, 
are  moll:  clearly  revealed.  The  Duties  of  the  firfc 
and  fecond  Table  fummarily  comprehended  in  thefe 
two ;  the  Love  of  God,  and  of  our  Neighbour  ^ 
together  with  the  Neceflity  of  univerfal  Holinefs, 
Charity  and  Good  Works,  run  through  the  whole 
of  the  New  Teframent,  and  are  placed  in  fo  ftrong 
a  Light,  that  Perfons  of  tlie  meaneft  Capacities  can- 
not but  underftand  them.  But  there  are  tv/o  Argu- 
ments, which  may  further  dcmonftrate  this  Truth. 

1 .  The  Holy  Scriptures  were  written  in  the  Vulgar 
Language^  and  therefore  defigned  for  the  Ufe  of  the 
common  People.  The  Old  Teftament  was  written 
in  the  Language  of  the  Jewipj  Nation,  and  a  Por- 
tion of  it  read  in  their  Synagogues  every  Sabbath- 
day.  The  New  Teftam.ent  was  written  in  Greek, 
which  was  tlien  the  moft  univerfal  Language  -,  and 
St.  Paiih  Epiftles  were  read  in  the  Churches.  Now 
can  w^e  fappofe,  that  the  Scriptures  fhould  be  read 
to  the  common  People,  and  they  not  capable  to  un- 
derftand  them  ?  Could  not  the  Spirit  of  God  write 
clearly ;  or  would  he  not  ?  To  lay  the  former,  is 
Blafphemy;  and  to  affirm  the  latter,  is  in  effeft 
to  lay,  the  Scriptures  are  no  P.evelation  to  the 
Churches :  for  if  They  cannot  underiland  them  after 
their  beft  Enquiries,  they  might  almoft  as  well  have 
been  without  them. 

2.  Our  Saviour,  in  his  Sermons  to  the  People, 
appeals  to .  the  Scriptures,  and  exhorts  his  Country- 

mea 


Se  R.  II.  PerfeSiion  of  the  Scriptures.  3  7 
men  the  Jews  to  fearch  them.  Search  the  Scrip-- 
tures,  for  in  them  ye  think  ye  have  eternal  Life^ 
John  V.  39.  ThQ  nohh  Berea?2s  are  commended 
for  this  Pradice,  J^s  xvii.  11.  and  young  Timothy 
appears  to  have  been  acquainted  with  them  from 
his  Childhood.  If  then  it  be  proper  to  teach  our  Chil- 
dren the  Scriptures  -,  and  if  it  be  the  Duty  of  grown 
Perfons  to  fearch  them  ;  it  muft  follow,  that  they  are 
fufficiently  clear  in  all  Points  ncceflary  to  Salvation. 

It  remains  now  that  we  make  a  few  pradical  Re- 
marks on  this  Difcourfe. 

I.  Hence  we  may  learn,  that  the  Religion  of  a 
Chrifiian  fcould  he  his  Bible  ;  becaufe  it  contains  the 
whole  revealed  Will  of  God,  and  is  a  perfed  Rule 
of  Faith  and  Practice.     'Tis  alfo  a  more  Jure  Word  of 
Prophecy,  or  a  more  infallible  Guide  than  the  un- 
written Traditions  of  Men,  or  the  uncertain  Deduc- 
tions of  natural  Reafon.  A  plain  Chriftian,  by  Prayer 
and  diligent  Reading,  may  underftand  as  much  of  it 
as  is  neceffaiy,    without  the  Affiftance  of  learned 
Criiicifms,  or  modern  Pretenders  to  Infpiration.    All 
Encroachments  on  the  facred  Canon  are  dangerous. 
If  we,  (fays  the  Apoflle)  or  an  Angel  from  Heaven, 
preach  any  other  Gofpel  let  him  be  accurfed,  Galat,  i. 
8,9.     How  unreafonable  then  is  the  Pradice  of  the 
Church  of  Rome,  which,  by  denying  the  Scriptures 
to 'the  People,  takes  away  the  Key  of  Knowledge, 
and  fhuts  up  the  Kingdom  of  Heaven  againfl  Men  ? 
God  has  gracioufly  given  us  a  Revelation  of  his  Will  5 
but  thefe  Men  with-hold  it  from  us,  and  will  oblige 
us  to  believe  as  they  direct :  as  if  the  Revelation  was 
defigned  only  for  the  Priefts  of  the  Church  o{RonK\ 
and  not  for  the  refl  of  Mankind. 

2.  Let  us  be  thankful  that  we  have  the  Scriptures 
ill  the  Vulgar  Language.  xO?A^mv,t^  was  profeilid 

D  -.  a 


3  8       lldz  Divine  Authority^   and 

a  thoufand  Years  in  this  Ifland  before  the  Bible  was 
tranflated  into  Rnglip,  vThis  was  one  of  the  peculiar 
BlelTings  of  the  Reformation;  there  was  then  a 
mighty  Thirft  after  Chriilian  Kno^vlcdge ;  a  Leaf 
of  the  Bible  being  an  invaluable  Treafure.  How 
happy  then  are  we,  who  may  read  the  Scriptures 
in  our  Houfes,  and  hear  them  expounded  in  our  pub- 
lick  Aflemblies !  How  thankful  would  the  Prote- 
ftants  of  Polandy  France,  Hungary,  Saltzbiirgh,  and 
other  Countries  under  the  Dominion  of  Papal  Ty- 
ranny, be  for  fuch  a  Privilege  !  who  are  taking  joy-. 
fully  the  fpoiling  of  their  Goods,  a^d  content  to  fuf- 
fer  the  Lofs  of  all  Things  for  it. 

3.  Let  Christians  of  all  Ranks  and  Capacities  re^ 
vive  this  negleBed  Duty  of  reading  the  Scriptures  in 
their  Families  and  Clofets  :  'tis  bodi  a  delightful  and 
ufeful  Employment.  JVhatJocver  things  were  "writ- 
ten  aforetime  (fays  the  Apollile  P<^?//)  were  written 
for  our  learning  ;  not  only  for  us  Apoftles,  but  for 
otherSj  who  are  weak  and  unftable,  that  we  thro' 
Fatien(;e  and  Confort  of  th^  Scriptures,  might  have 
Hope,  Let  us  recommend  it  alfo  to  our  Children, 
that  inflead  of  being  converfant  with  Plays  and  Ro- 
mances, many  of  which  have  an  unhappy  Tendency 
to  debauch  the  Mind,  they  v/ould  acquaint  them- 
felves  with  the  Holy  Scriptures.  Encourage  them 
to  read  the  Hiflory  of  the  Bible  for  their  Entertain-r 
micnt,  and  to  fludy  the  Dodrines  and  Duties  of  it, 
for  the  forming  their  Minds  to  Religion  and  Virtue. 
It  was  enjoined  the  Ifraclites,  upon  their  coming 
out  of  Egypt  into  the  Land  of  Canaan,  that  they 
fhould  not  only  love  the  Lord  their  God,  but  the 
Words  which  I  command  thee  this  Day  (fays  God). 
J}:all  be  in  thine  Heart,  and  thou  JJ:a'lt  teach  them 
diligently  unto  thy  Children^  and  Jhalt  talk  of  them 

when 


Ser.  n.  Perfe&ion  of  the  Script  i-ires.         39 

when  thou  fttejl  in  thine  Houfe^  and  u'hen  thou 
*'d.'alkeji  by  the  V/ay\  and  when  thou  liefl  down^  and 
nvhen  thou  rifeji  up  -,  and  thou  flmlt  hind  them  foj^  a 
Sign  upon  thy  Iland^  and  they  ftjall  be  as  Frontlets 
between  thine  Eyes^  and  thou  jhalt  write  them  on  the 
Pojls  of  thy  Honfe^  and  on  thy  Gates.  Deut.  vi. 
5,  6,  7.  How  delightful  and  pleafant  muft  it  be 
tor  religious  Parents,  to  fee  their  little  Ciiildren  fpeak- 
ing  the  Language  of  Scripture  -,  and  impreffing  tlieir 
tender  Minds  with  the  Truths  contained  in  the  f  icrcd 
Oracles  ?  I  have  obferved  this  with  pleafure  in  thofe 
foreign  Proteftants,  whofe  Lot  has  been  caft  in  Po- 
piili  Countries,  where  the  People  are  forbid  to  read 
the  Scriptures  ^^  and  moil:  of  us  muft  have  feen  the 
Refugees  from  thofe  Countries,  with  their  Vv%es  and 
Little-ones,  going  into  Baniiliment  widi  nothing  but 
their  Bibles,  admonifliino;  and  encourap-ing;  one  anc- 
ther  in  their  Diftreffes,  v/ith  Piahns,  and  Hymns,  and 
ipiritual  Songs,  Jt  would  be  happy  for  England^  and 
a  Preiage  for  Good  to  the  rifmg  Generation,  if  this 
neglected  Duty  was  revived  in  Famiilies ;  for  Chri- 
ftians  can  never  be  too  well  acquainted  with,  their 
Bibles.  Has  God  given  us  a  Revelation  from  Hea- 
ven, and  fhall  we  hardly  ever  look  into  it  ?  What 
an  Affront  is  this  to  the  Divine  Majefty,  and  how 
great  an  Injury  to  our  own  Souls ;  and  what  abui]- 
dant  Reafon  have  fuch  to  fear,^  that  this  will  be  thei? 
Condemnation  hereafter,  that  Light  came  into  the 
Worlds  but  they  loved  Darknejl  rather  than  Light ^ 
becaufe  their  Deeds  were  evil? 

4.  When  we  read  the  Scriptures,  let  us  confider 
them  not  as  the  Words  of  Men,  but  as  in  deed  and 
truth  the  Word  cfGod.  If  fom.e  things  are  above 
our  Capacities,  let  us  remember  the  Apoftlc's  Expref^ 
fion,^  that  the  Foolijlmefs  of  God  is  wijer  than  Man, 
D  4  ^  We 


40        life  Dhi?te  Authority^  and 

We  mufl  ilibmit  our  Reafon  to  Pvcvelation,  and  be- 
lieve the  Doflrincs  contained  in  our  Bibles,  if  we 
have  no  other  Reafons  but  becaufe  we  find  them 
there.  Are  there  Myfteries  in  Nature,  and  in  Phi- 
loibphy  3  v/hy  then  fhould  we  ftumble  at  Myfteries 
in  Religion  ?  Let  us  read  the  Scriptures  therefore 
v/ii-h  Reverence,  and  endeavour  to  underftand  them, 
as  v/ell  as  v/e  can,  by  comparing  fpi ritual  Tubings 
iviib  Jliritual  y  and  if  eveiy  Truth  is  not  level  to  our 
Capacides,  let  us  not  cavil,  and  find  Fault,  but  as 
far  as  we  have  attained  walk  by  the  iame  Rule,  and 
then  in  i.MQ  time  God  v/ill  reveal  even  this  unto  us. 

5.  In  judging  of  Controverfies  among  Chrifli-. 
ans,  let  us  not  be  carried  a-way  by  the  Autkority  of 
great  Names ^  or  the  Numbers  of  them  that  are  on 
one  fide  -,  but  keep  cloje  to  the  Scriptures,  If  our  firft 
Reformers  had  acquiefced  in  the  Authority  of  the 
Church,  we  had  been  in  Popim  Darknefs  to  this 
day  -y  but  they  learched  the  Scriptures,  and  com- 
pared the  received  Dodrines  of  the  Church  with  the 
Wgrd  of  God.  Let  us  follow  their  Example,  and 
we  fhi^U  not  millake  in  Things  of  Importance  to  Sal- 
vation. Catecliifins  and  Forms  of  found  Words, 
may  be  of  great  Service  to  young  Profeilbrs ;  but 
thcfe  are  not  the  Standard  of  Faith,  nor  to  be  re- 
ceived as  of  divine  Authority.  Councils  and  Fathers^ 
and  Synods,  may  be  millaken  in  their  Decrees ;  but 
the  Word  of  God  is  infallible.  I  lere  we  are  fafe, 
and  no  where  elfe. 

6.  When  we  read  the  Scriptures,  let  m  pray  for 
the  InjlruBions  and  Teachings  of  the  Holy  Spirit ; 
whofe  Office  it  is  to  rctiiove  the  Prejudices,  and  en- 
lighten the  Underftandings  of  thole  who  are  truly 
fincere  :  for  'tis  not  fufficient,  that  the  Light  of  the 
Golpel  fhiir>.'s  around  us^  unlcft  tiic  Spirit  of  God^^ 

who 


Se  R.  II.  PerfeEiton  of  the  Scriptures.         4 1 

who  once  commanded  Light  to  fhine  out  of  Dark- 
nels,  fhines  into  our  Hearts^  to  give  us  tlie  Light  of 
the  Knowledge  of  the  Glory  of  Gcd  in  the  face  of 
Chrift.  We  read  frequently  of  the  Spirit's  opening 
Men's  Eyes,  and  turning  them  from  Darknefs  to 
Li^ht,  as  well  as  of  his  oDenine;  the  Scriptures.  We 
have  them  both  together.  Ltike  xxiv.  32,45.  Did 
not  our  Hearts  burn  ^within  us  (fay  the  Difciples) 
while  he  talked  with  us  in  the  JVay\  and  while  he 
opened  to  us  the  Scriptures  ?  and  (ver.  45.)  'Then 
opened  he  their  Under (lanJings^  that  they  might  iin- 
dcrjla^td  the  Scriptures,  In  like  manner,  the  Lord 
is  faid  to  open  the  Heart  of  Lydia  \  and,  I  believe, 
there  is  no  Chriftian,  who  is  lavingly  illuminated, 
but  has  been  more  or  lefs  under  his  divine  and  hea- 
venly Lifluences.  When  therefore  we  read  or  me- 
ditate on  the  Word  of  God,  let  us  attend  it  with 
fome  fliort  Prayer,  that  the  Spirit  of  Truth  may  lead 
us  into  all  Truth,  and  imprefs  it  fo  far  upon  our 
Minds  and  Confciences,  that  by  beholding  as  in  a  Glafs 
the  Glory  of  the  Lord^  we  may  be  changed  into  the 
fame  Likenefs^  and  may  be  declared  to  be  the  Epijlle 
ofChriJi^  written  not  with  Ink^  but  with  the  Finger 
of  the  Living  God^  in  thefefily  Tables  of  our  Hearts, 
Then  fliall  we  certainly  be  made  v/ife  to  Salvation, 
and  like  Scribes  fitted  for  the  Kingdom  of  Heaven, 
be  able  to  bring  out  of  our  Treafuiy  things  new  and 
old.  I  conclude  this  Difcourfe  with  the  Prayer  of 
the  Pialmift  jD<^^7^,  Pfal.  cxix.  18.  Lord,  open  our 
Eyes,  that  we  may  behold  the  wondrous  things  out  of 
thy  Law, 

S  E  R- 


42 


Of  G  ov>y   and  his 


SERMON    III. 

Of  G  o  D5  and  his  Natural  Perfeclions. 


John  IV.  24. 

God  is  a  Spirit, 

TH  E  Exiflence  of  God,    and  feveral  of  his 
Ptrfedlions,    open    themfelves  with    fliining 
Evidence  in  his  Works,  and  in  his  Word  :    but  the 
Manner  of  his  Exiflence,  and  the  Eminence  *  of  his 
Perfections,  as  they  really  exift  in  him,  are  VvTapp'd  . 
up  in  thick  and  awful  Darknefs,  as  a  Pavilion  round 
about  him.     Thefe  are  far,  infinitely  far,  above  the 
reach,    not  only  of  ours,  but  of  all  created  Minds ; 
for,  njoho  by  Jearching  can  find  out  God^  'who  can  find 
out  the  Almighty  to  perfeBion  ?  Job  xi.  7.     We  can 
eafier  fay  what  he  is  not,  than  what  he  is ;  and  the 
beft  Ideas  we  have  of  God,  are  much  more  in  a  ne- 
gative way,    by  removing  all  Imperfedtion    from 
him,  than  in  a  pofitive  way,    by  Sentiments  anfwer- 
^ble  io  the  high  PerfeiHons  that  are  in  him  :  O  may 
he  affift  our  Thoughts,    left  we  darken  Counfel  by 
Words  without  Kfzo^ivlcdge^  while  we  fpcak  concern- 
ing him  1 

In  the  Defcription  our  Text  gives  of  God,  the 

Terms,  God  and  Spirit,  are  not  to  be  taken  as  per- 

final  Characflers,  as  if  they  were  diflindive  of   the 

Father^  who  was  fpoken  of  in  the  foregoing  Verfe, 

^  or 


Ser.  III.      Natural  PerfeBions.  43 . 

or  were  to  be  appropriated  and  confined  to  him,  in 
diftindlion  from  the  Son  and  Holy  Giioft  ^  Yor  they  are 
God  together  v/ith  tl;e  Father  -,  and  the  Term  Spirit^ 
when  apply'd  in  Scripture  by  way  of  diftindion  to 
any  one  Perfon  in  the  Godhead,  is  ufually  appro- 
priated to  the  Floly  Ghof}.  We  are  therefore  to  con- 
iider  this  Propofition  as  defcriptive  of  the  Divine  Be- 
ing, and  declaring  to  us  the  Nature  of  God,  that 
he  is  a  Spirit :  And  this  fuits  our  bleffcd  Lord's  Defign 
in  alledging  it,  as  an  Argument  why  the  Father  re- 
quires ipiritual  Woriliip,  viz,  that  no  other  Worfhip 
can  be  anfwerable  to  the  Nature  of  God,  becaufe 
he  is  a  Spirit. 

In  farther  difcourfing  on  this  Subjedl,  we  fliall 
humbly  attempt  to  iliew, 

I.  That  there  is  but  one  God,  or  one  Divine 
Being. 

II.  That  this  God  is  a  Spirit,  or  that  he  is  a  Spiri- 
tual Being. 

III.  That  he  is  an  infinitely  perfed  Spirit,  and  {o  is 
diftinguiilied,  in  a  tranfcendent  manner,  from  all 
odier  Spirits. 

Let  us  begin  with  the  firfl  of  thefe ;  which  is, 
I.  That  there  is  but  one  God,  or  one  Divine  Being. 
The  neceflary  and  eternal  Diftindion  of  three  Per-. 
fons  in  the  Godhead,  goes  into  the  Province  of  :aiO- 
ther  of  my  Brethren  :  It  may  be  fafficicnt  to  cbkrve 
for  the  prefent,  that  Vv^hile  we  f.ppofe  the  ficied 
Three  to  be  fubfiiHng  in  the  one  only  Godhead,  ciU 
partaking  of  its  Nature  and  effential  Properties,  widi- 
out  Divifion  or  Separation,  their  perfon  a  1  Diiiin6ticn 
is  by  no  means  inconfiftent  wirh  che'Unicy  ofGcd  ; 
whereas,  to  uippofe  them  different  in  their  Nati-ies 

and 


44  Of  God,  and  his 

and  eiTential  Properties,  is  to  break  in  upon  that  Uni- 
ty, and  muft  make  more  Gods  than  one.  But  that 
there  is  only  one  God,  is  the  concurring  Language 
of  the  genuine  Light  of  Nature,  and  of  Scripture- 
Revelation.     We  are  led  into  this  Sentiment, 

1.  By  the  Light  of  Nature. 

The  veiy  Notion  it  gives  us  of  a  God,  and  the 
very  fame  Arguments  by  v^hich  it  proves  that  there 
is  a  God,  mult,  if  duly  purfued,  neceffarily  lead  us 
into  the  Thought,  that  there  can  be  no  more  Gods 
than  one  ^  for  there  can  be  but  one  neceffarily  exiftent 
Being,  one  firft  Caufe,  one  abfolutely  infinite,  one 
fupreme  ^  it  is  a  Contradidion  to  f uppofe  otherwife. 
Hence  tho'  the  rude  unthinking  Multitude  among 
the  Pagans  v^ere  led,  perhaps  chiefly  by  the  wild 
Fictions  of  their  Poets,  into  the  abfurd  Notion  of 
Gods  many  and  Lords  many ;  yet  the  foberer  and 
wifer  of  their  Philofophers  had  their  "Jupiter  optimus 
maximus^  their  one  fupreme  God,  and  all  the  reft 
were  look'd  upon  but  as  petty  Deities  3  and  multi- 
tudes of  thefe  were  once  mortal  Men  upon  Earth, 
who  were  fappofed  to  be  highly  in  favour  with  God, 
on  the  account  of  fome  eminent  Virtues,  or  publick 
Ufefulnefs  to  Mankind.  Their  moft  celebrated  Wri- 
ters go  into  this  way  of  reprefenting  things ;  and  it  is 
notorious,  that  Socrates  fell  a  Sacrifice  to  Athenian 
Fury,  for  afferting  the  Doilrine  of  one  God,  tljo*  it  is 
faid  that  he  meanly  betrayed  the  noble  Caufe  for 
which  he  fuffered,  by  ordering  a  Cock  to  be  facri- 
ficed  to  JEfculapius  at  his  death.  But  we  are  ftill 
more  abundandy  affured  of  this  important  Dodlrine, 

2.  By  SLripturc-Revelation. 

The  Great  and  Bleffed  God  himfelf  has  given  us 
the  clcareil:  Evidence  of-  his  Unity  in  his  Word ;  this 
knows  of  no  Diftinftion  betv/een  a  fupreme  and  fab-, 

ordinate 


Ser.  III.     Natural  PerfeBions.  45 

ordinate  God,  in  any  proper  Senfe  of  the  Term,  or 
of  any  more  Gods  than  one :  He  fays  of  himfelf,  J, 
even  I  am  he,  and  there  is  no  God  with  me,  Deut. 
xxxii.  39.  Before  me  there  was  no  God  formed,  nei- 
ther fmll  there  be  after  me ;  If.  xliii.  3  o.  I  am  the 
fir  ft,  and  lam  the  lafi,  and  befde  me  there  is  7W 
God',  If  xliv.  6.  And  the  facred  Writers,  under 
divine  Infpiration,  have  -laid  of  him,  The  Lord  he  is 
Gcd,  there  is  none  elfe  befides  him,  Deut.  iv.  35. 
And,  Hear,  O  Ifrael,  the  Lord^  our  God  is  one  Lord^ 
Deut.  vi.  4.  And,  Thou  art  'great,  lays  the  Pfal- 
miil:,  and  doe  ft  wondrous  Things  -,  thou  art  God  alone. 
Pf  Ixxxvi.   10. 

All  this  is  evidently  brought  over  by  our  Lord 
Jefjs  Chrift  into  the  Dodrine  of  the  New  Teftament : 
He  told  the  Scribe,  that  came  to  queftion  him  about 
his  Religion,  The  firft  of  all  the  Cmtmandments  is. 
Hear,  O  Ifrael,  the  Lord  our  God  is  one  Lord, 
Mark  xii.  29.  And  he  fpoke  with  high  Appro- 
bation oftheAnfwer  returned  to  this,  in  which  the 
Scribe  faid  to  him-,  iVell,  Mafter,  thou  h  aft  f aid  the 
Truth  ',  for  there  is  one  God,  and  there  is  jione  other 
hut  he,  Verfe  32,  34.  Many  other  Pailages  of  the 
Old  and  New  Teftament,  might  be  added  to  this  pur- 
pofe  ;  but  what  has  been  laid  may  fuffice  for  the  firft 
thino-.  We  now  go  on  to  the  next  in  order,  v/hich  is, 

II.  That  this  God  is  a  Spirit,  or  that  he  is  a  Spi- 
ritual Being. 

God  is  a  Spirit,  This,  as  has  been  obferved,  re- 
lates to  the  Nature  oi  God. :  And  as  a  Spirit  is  the 
moft  excellent  of  Beings,  that  we  have  any  Notions 
of,  God  is  reprefented  under  this  Charader  to 
heighten  our  Thoughts  of  him.  We  indeed  know 
but"  little  ofthe  Nature  of  Spirits;  the  moft  of  our 

Acquain- 


46  Of  God,   a7id  his 

Acquaintance  with  them  lies  in  the  Confcioufnefs  we 
have  of  our  own  Souls,  which  all  allow  to  be  the 
nobleft  Part  of  the  Man.  And  the  molt  natural^ 
obvious  Thought  that  arifes  in  our  Minds  about  a 
Spirit  is,  that  it  is  an  incorporeal  and  invifible  Beings 
with  Life  and  Action,  Underftanding  and  Will. 

Let  us  then  a  little  confider  thefe  by  Pairs,  as  ap- 
plicable to  God. 

I.  He  is  incorporeal  and  invifible. 

All  corporeal  Beings  confift  of  Parts,  and  fo  are 
in  their  own  Nature  capable  of  Separation  or 
Diffolution,  of  Alterations,  Additions,  or  Dimi- 
nutions, and  of  different  Figures,  Sizes,  Shapes  or 
Forms ;  but  all  this  argues  Compofition  and  Imper- 
fedtion,  utterly  inconfiiient  with  the  Simplicity  and 
Perfedion  of  Gad,  and  with  the  Nature  ofSpirits^ 
which  have  not  Fkfh  and  Bones^  nor  any  thing  that 
can  be  the  Objed:  of  our  Touch,  or  Sight,  or  other 
bodily  Senfes. 

God  can.  indeed,  by  his  infinite  Power,  make  what 
vifible  Appearances  he  pleafes,  as  he  did  in  various 
Forms,  under  the  Old  Teftament,  and  at  Chrift's 
Baptifm  and  Transfiguration,  in  the  New ;  but  thefe 
were  not  Appearances  of  the  EiTence  of  God  itfelf, 
they  were  only  outward  Symbols,  which  he  occafi- 
onally  formed  to  notify  his  Prefence  for  Ipecial  pur- 
pofes :  But  as  to  his  own  Nature  or  Effence,  he  is 
the  ijivifible  God^  wlmn  no  Man  has  feen^  or  can 
fee^  Col.  i.  15.  and  i  Tijn.  vi.  16.  Accordingly 
our  Lord  fays  of  his  Father,  Te  have  neither  heard  his 
Voice  at  any  time^  nor  feen  his  Shape  \  John  v.  37. 

Whenever  therefore  we  read  in  Scripture,  of  any 
Reprefentations  of  God,  as  having  Eyes,  Ears,  Hands, 
Feet  and  a  Mouth  ^  or  as  ieeing,  hearing,  v/orking, 
walking,  fpeaking,  and  die  like,  w^e  are  by  no  means 

.    to 


)W  Ser.  III.     Natural  PerfeSiions.  47 

to  imagine,  that  he  hath  fuch  bodily  Organs,  or  adls 
by  them  -,  for,  'To  who?n  will  you  liken  God^  or  what 
Likenefswill ye  co?7ipare  unto  him  ?  If.  xl.  i8.  No 
human,  or  other,  Forms,  can  give  us  any  Image  or 
Likenefs  of  his  Nature,  who  is  a  Spirit :  Bat  all 
fuch  Modes  of  fpeaking  are  to  be  underftood  in  a  fi- 
gurative Style,  as  Accommodations  to  our  fenfitive 
and  imperfeft  Ways  of  conceiving  things,  to  inti- 
mate, that  there  are  all  the  Powers  in  God,  to 
which  thofe  anfwer,  that  we  ufe  to  exert,  by  fjch 
bodily  Organs  and  Adions.     Hence, 

2.  He  lives  and  ads,  or  is  a  Being  that  has  Life 
and  Adlion. 

A  Spirit,  in  the  propereft  Notion  of  it,  without 
Life,  and  Adivity,  is  a  fort  of  inconfii'ient  Idea ; 
and  it  muft  be  m.oft  of  all  fo,  when  applied  to  God, 
the  moft  exalted  of  all  Spirits :  He  is  ufualiy  ftiled, 
by  way  of  Eminence,  ik^fz  hiving  God -^  he  has  Lije 
in  himfeif-y  and  with  him  is  the  Fount aiji  of  Life ; 
Johnv.  26.  Pf.  xx-xvi.  9.  All  the  Life  of  the 
vegetative,  animal,  and  rational  World,  the  Life  of 
Nature,  and  the  Life  of  Grace  here,  and  the  Life  of 
Glory  hereafter,  are  of  him,  and  derived  from  him ; 
and  therefore  certainly  he  himfelf  muft  live. 

And  as  he  is  a  living,  fo  he  is  an  adive  Spirit : 
he  is  ever  adive  within  liimfelf,  in  the  Communion 
of  the  Sacred  Three  with  each  other  in  the  one  undi- 
vided Godhead,  and  in  their  eternal  Counfcis  about 
all  things  elfe ;  ever  adive  in  the  Thoughts  of  his 
Heurc,  in  the  Knowledge  and  Enjoymient  of  himfelf,  ^/ 
in  his  Purpofes  and  Defigns  to  diiplay  his  own  Gloiy, 
and  particularly  the  Riches  of  the  Glory  of  liis 
Giace,  in  and  through  a  Redeemer  3  and  ever  adive 
in  his  utmoft  Complacency  in  all  thcfe. 

And 


48  Of  G  o'D^    mtd  his 

And  he  Is  ever  capable  of  adling  ad  extra ^  or  oilt 
of  himfelf,  whenever  he  pleafes :  This  Capacity  ever 
was  in  him  before  any  Creature  v^as  formed,  other- 
wife  he  could  never  have  began  to  form  them,  as  he 
did  in  the  firft  Creation  of  all  Things ;  and  fince  that 
time,  he  hath  been,  is,  and  ever  will  be,  inceflantly 
adive,  in  upholding,  exciting,  or  reftraining,  gui- 
ding and  governing  all  that  he  has  made,  to  the  Glo- 
ry of  his  own  great  Name ;  for.  Of  him^  through 
him^  and  to  him,,  are  all  things^  to  whom  be  Glory 
for  ever.  Amen.  Rom.  xi.  36.     Hence, 

3.  He  has  an  Underflanding  and  Will. 

Had  not  God  an  Underllanding,  he  could  never 
have  defigned  any  thing  -,  and  had  he  not  a  Will, 
he  could  never  have  determined  upon  the  Execution 
of  any  Defign :  He  muft  have  been  a  neceffary  Agent, 
or  rather,  no  Agent  at  all.  But,  How  manifold  are 
his  Works  I  in  Wifdom  has  he  made  them  alL  Pf.  civ. 
24.  And  he  works  all  things  after  the  Counfel  of 
bis  own  Will^  Eph.  i.  11.  He  is  wonderful  in  Coun- 
fel^ and  excellent  in  Working,  If.  xxviii.  29.  And 
ke  does  according  to  bis  JVill^  in  the  Army  of  Heaven ^ 
and  among  the  Inhabitants  of  the  Kartb ;  Dan.  iv.  3  5. 

We  might  add  anotlier  natural  Notion  of  a  Spi- 
rit, which  is,  that  it  is  immortal-,  but  this  will  more 
properly  fall  under  the  next  general  Head,  to  which 
we  now  proceed,  and  that  is, 

III.  That  God  is  an  inr^niLely  pcrfcvfl  Spirit,  and 
fo  is  diflinguilhed,  ip.  a  traniccndent  manner,  from 
all  other  Spirits. 

By  his  being  an  infinitely  ptTfcd  Spirit,  we  m_ay 
underftand,  that  he  is  a  Spirit  poffcfs'd  of  all  poililDle 
Perfections,  of  every  kind  -,  or  of  all  Perfections  that 
infinitely  furpafs  the  moft  exalted  Thoughts  of  Men 

or 


Se  R.  III.      Natural  PerfeSiions.  49 

or  Angels,  and  that  admit  of  no  Limitation,  Meafure, 
or  Bounds.  Thefe  Perfedlions,  as  far  as  v/e  know 
anything  of  them,  are  ufually  called  his  Attributes, 
which  are  variouily,  tho'  imperfecUy  diftinguifhed 
in  our  ways  of  thinking  about  them  :  And  the  Dir 
ftindion  under  which  we  fhall  at  prefent  confider 
them,  is,  that  of  his  natural  and  moral  Attributes. 
By  his  natural  Attributes,  may  be  meant  fuch  as  be- 
long to  the  Nature  of  God,  confidered  merely  as  a 
Spirit  ;  and  by  his  //7(?r^/ Attributes,  fuch  as  more  di- 
redly  belong  to  the  Red:itude  of  his  Nature,  confi- 
dered as  a  moft  excellent  Spirit. 

By  his  ;7^z///rj/ Attributes,  he  is  infinitely  capable 
of  doing  whatever  he  pleafes ;  and  by  his  moral 
Attributes,  it  is  abfolutely  impofiible  that  he  fhould 
ever  pleafe  to  ufe  his  infinite  Capacities  in  any  way 
unbecoming  himfelf,  or  injurious  to  any  of  his 
Creatures,  or  unfiiitable  to  the  Relations  they  bear 
to  himfelf,  or  one  another. 

'Tis  only  the  firft  Branch  of  this  Diftindlion, 
which  relates  to  the  7iatural  Attributes  or  Perfedtions 
of  God,  that  we  can  attend  to,  in  the  remainder 
of  this  Difcourfe ;  the  other  is  to  be  confidered 
in  the  next.     Therefore, 

I.  God  is  an  infinite  Spirit. 

Nothing  fliort  of  Infinity  can  be  afcribed  to  God ; 
for  he  can  neither  limit  his  own  Being  and  Perfec- 
tions, nor  can  they  be  limited  by  any  other :  He 
cannot  limit  them  himfelf,  becaufe  they  are  na- 
tural to  him,  and  becaufe  it  is  utterly  incongpj- 
ous  to  fuppofe,  that  he  would  go  about  to  limit 
them  if  he  could  5  nor  can  they  be  limited  by  any 
other,  becaufe  all  others  are  his  Creatures,  and  en- 
tirely his  Dependants.  We  are  led  to  conceive  of 
God,  as  thus  infinite  in  liis  Being  and  Perfections, 
even  by  our  natural  Notions  of  him,  which  know 

E  ml 


50  Of  GoDy  and  his 

not  where  to  ftop ;  but  the  farther  they  go  m  En-^ 
quiries  after  him,  the  more  they  lofe  themfelves 
in  folemn  Wonder  at  his  unfearchable  Greatnefs, 
But,  O  how  do  we  feel  ourfelves  ingulphed,  and, 
as  it  were,  blinded  with  dazling  Light,  and  loft  in 
our  own  Darknefs  and  Nothingnefs,  when  we  read 
the  magnificent  Accounts,  the  facred  Oracles  give 
of  him !  Behold  the  Nations  are  as  the  Drop  of  a 
Bucket y  and  are  counted  as  the  Jmall  Diift  of  a 
Balance ;  behold  he  taketh  up  the  Ifles  as  a  very  little 
thing.  All  Nations  before  him  are  as  nothings  and 
they  are  counted  to  hi?n  lefs  than  nothings  and  Va- 
nity, Ifa.  xl.  15,  17. 

2.  He  is  a  felf-fufficient,  independent  Spirit. 

His  Exiftence  is  of  himfelf,  not  as  an  Effect 
from  its  Caufe^  for  that  would  fuppofe  him  to  be,  and 
not  to  be,  at  the  fame  time.  But  he  is  of  him- 
felf,  as  neceifarily  exifting  by  the  effential  Perfec- 
tion of  his  own  Nature,  without  dependence  on 
any  other  Being,  or  Derivation  from  it.  His  Name 
is,  lam  that  I  anl--,  Ex.  iii.  14.  And  He  only  has 
Inmwrtality^  in  and  of  himlelf,  i  Tim,  vi.  16.  And 
as  he  is,  by  the  Perfedion  of  his  Nature,  felf-fuf- 
ficient for  his  own  Being ;  fo  he  is  for  his  own 
Glory  and  Bleffcdnefs.  Kis  Glory  necefli^rily  re- 
falts  from,  or  rather  confifts  in,  this  Perfection  of 
his  Nature ;  and  his  Bleflednels  is  all  fummed  up 
in  the  Poffcflion  and  Enjoyment  of  his  own  infinite 
Self  5  he  is  exalted  m  \\\mk\?  above  all  Blejji?ig  a7id 
Praife^  Nch',  ix.  5.  He  is  Debtor  to  none,  but  all 
are  Debtors  to  him  ;  he  receives  no  Advantage  from 
any,  but  every  other  Being  receives  its  all  from 
him.  His  Name  is  El  Shaddai^  God  all-fufficient, 
and  he  is  the  Lord^  that  maketh  all  things^  that 
ftrctcheth  forth  the  Heavens  alone ^  thatfpreads  abroad 

the 


Ser.  III.     Natural  Per feElions.  51 

the  Earth  by  himfelf-.  If.  xliv.  24.  Job  xxii,  2,  3. 
For  his  Pleajure  they  are^  and  were  created:  But 
none  can  be  profitable  to  God^  as  he  that  is  wife  may 
be  profitable  to  himfelf^  nor  is  it  a?iy  gain  to  hiin  that 
they  make  their  Ways  perfect.  Rev.  iv.  11.  and  Job 
xxii.  2,  3. 

3.  He  is  an  eternal  Spirit. 

His  Self-fufficiency  and  Independency  make  it  im- 
poffible,  that  he  fhou'd  ever  begin  to  be,  or  ceafe 
from  Being :  And  if  ever  there  had  been  a  Time 
when  God  v^as  not,  it  is  abfolutely  impoffible  that  he 
ever  fhou'd  be  at  all  ^  for  nothing  can  be  a  greater 
Contradi6lion  than  to  fuppofe,  that  he  himfelf  once 
was  not,  and  yet  gave  a  Beginning  to  himfelf :  nor 
cou'd  there  be  any  thing  elfe  to  give  him  a  Begin- 
ning, becaufe  the  very  Notion  of  a  God  fuppofes  him 
to  be  the  firft  of  all  Being  :  And  he  that  created  all 
things,  mull  have  exifted  before  any  of  them  began 
to  be.  Before  the  Mountains  were  brought  forth  ^  or 
ever  he  had  formed  the  Earth  a?2d  the  World ;  from 
everlajiing  to  everlafiing  he  is  God,    Pf.  xc.  2. 

He  is  without  Beginning,  and  without  Succefiion, 
of  Time  or  xAge ;  oiiierwife  he  would  be  older  nov/, 
than  he  was  fome  Ages  ago:  Shocking  Thought ! 
And  he  is  without  any  End,  fince  nothing  within  or 
without  himfelf,  can  put  a  period  to  his  nedefiary 
Being.  The  Lord  fiall  endure  for  ever  ;  he  is  the 
fame^  and  his  Tears  jh all  have  no  end.  Pf.  ix.  7.  and 
cii.  27. 

4.  He  is  an  unchangeable  Spirit. 

With  him  is  no  Variablenefs  or  Shadow  of  turnings 
Jam.  i.  17.  There  can  be  no  Change  in  him,  as  to 
Pofture,  Situation  or  Place;  for,  being  an  infinite 
Spirit,  he  is  of  no  Form  or  Shape,  and  fills  all  Places 
with  his  Prefence. 

E2  He 


52  Of  GoDj  and  his 

He  Is  unchangeable  in  his  Beiiig  and  Perfe5iions } 
for  they  are  neceffarily  what  they  are.  It  wou'd 
argue  either  prefent  or  future  Imperfedion,  to  liip- 
pofe  that  they  could  be  changed  for  better  or  worfe  : 
And  it  is  inconfiftent  with  his  Unity  to  fuppofe,  that 
they  {hould  be  changed  into  any  thing  different  front 
what  they  are ;  for  then  he  would  not  be  the  fame 
God,  as  he  was  before. 

He  is  unchangeable  in  his  Glory.  Tho'  the  Ma- 
nifelktions  of  his  Gloiy,  and  due  Afcriptions  of  it  to 
him,  may  vary ;  yet  he  is,  and  ever  was,  infinitely 
glorious  in  himfelf,  as  glorious  in  his  own  Nature 
and  Exxellencies,  before  he  made  any  Diiplays  of 
his  Glory  to  others,  or  received  any  Tributes  of 
Praife  from  others,  as  he  now  is,  amidft  all  the 
Rays  of  illuftrious  Light,  that  fhine  around  him  in 
his  Works,  and  amidft  the  moft  exalted  Hallelujahs 
of  Saints  and  Angels  ;  and  he  would  be  as  glorious 
ftill,  were  they  all  henceforth  ta  ceafe  for  ever. 

His  Bled'ednefs  is  as  unchangeable  as  his  Glory ; 
for  as  this  confifts  in  the  Enjoyment  of  himfelf,  fo 
it  neither  can  be  increafed  or  leffen'd,  by  any  thing 
that  Creatures  can  think,  fay,  or  do,  for  or  againft 
him  :  Look  unto  the  Heavens^  and  fee  ^  and  behold  the 
Clouds^  which  are  higher  than  thou.  If  thoufmnejl^ 
'what  doeji  thou  againji  him  ?  Or  if  thy  Trajifgreffiom 
be  multiplied^  what  doeft  thou  unto  hi?n  ?  If  thou  be 
righteous^  what  gi'veft  thou  hirn  ?  or  what  receiveth 
he  at  thine  hand  ?  Job  xxxv.  5,  6,  7,  And  it  may 
be  faid  of  our  Lord's  own  mediatorial  Goodnefs,  that 
it  extcndeth  7iot  to  kitn,  fo  as  that  he  fV.ciild  be 
a  real  Gainer  by  it.  Pf  xvi.  2. 

He  is  likewife  linchangeable  in  his  Decrees^  or  in 
;the  eternal  Purpofes  of  his  Wifdom  and  Will ;  for 
He  is  of  one  f?ji?2d^who  can  turn  him?  jfob  xxni,  13. 

Thi 


Se  R,  III,     Natural  PerfeSiions.  5  3 

Tihe  Counfel  of  the  Lord Jiandethf or  ever  jhe  Thoughts 
of  his  Heart  to  all  Generations^  iy.'xxxiii.  ii.  And 
he  has  proclaimed,  with  the  Majefty  of  a  GOD, 
My  Counfel  Jball ft  and ^  a?id  I  will  do  all??2y  Pleajure. 
Tea^  I  havejpoken  it,  I  alfo  will  bring  ittopaft-, 
I  have purpofed  it,  I  alfo  will  do  it.  If  xlvi.  10,  11. 

And  he  is  unchangeable  in  his  Covenant,  Love^ 
and  Promifes  to  his  People  ;  for  The  Mountains  ftoall 
depart^  and  the  Hills  be  removed-,  but  my  Kindnefs 
Jhallnot  depart  from  thee,  neither  Jhall  the  Covenant 
of  my  Peace  be  removed,  faith  the  Lord,  that  hath 
Mercy  on  thee,  ^.'liv.  10.  And  hence  he  fays,  / 
am  the  Lord,  I  change  not  -,  therefore  the  Sons  of 
Jacob  are  not  con  fumed.  MaLm,  6. 

When  ever  therefore  we  read  in  Scripture  of  God's 
repenting,  and  the  like,  it  is  not  to  be  underftood 
of  any  Alteration  in  his  Purpofes  orDefigns;  for 
this  would  argue  Weaknels  and  Unhappinefs  in  him, 
as  if  he  were  a  fickle  Being,  or  were  difappointed 
in  his  Views,  and  had  met  with  fomething  unfore- 
feen,  that  flung  a  Difficulty  upon  the  execution  of 
his  Will.  But  all  fuch  ExprefTions  are  to  be  un- 
derftood with  relation  to  his  outward  Difpenfations, 
which  he  varies,  fuitable  to  fome  prefent  Circum- 
ftances  of  things :  When  thefe  are  turned  into  fuch 
a  Courfe  as  feems  to  run  counter  to  any  Intima- 
tions of  his  Word  and  Providence,  which  might 
raife  our  Expedlations  of  a  different  Proceedure, 
he  is  then  faid  to  repent,  becaufe  he  therein  alters 
the  apparent  Meafures  of  his  Condud:,  as  we  ufe  to 
do,  when  we  repent  of  any  Enterprize.  But  all 
thefe  Changes  in  his  Difpenfations,  or  outward  Ad:s 
of  Government,  are  according  to  his  own  unchange- 
able Counfel  and  Will,  W'hich  determined  to  make 
thole  Changes  in  them.     The  like  may  be  obfer\^ed 

E3  '  of 


54-  ^f  Gob,   and  his 

of  all  thofe  AfFedions  of  Love,  Joy,  Grief  and 
Hatred,  that  are  afcribed  to  God  :  Thefe  are  not 
properly  AfFecSiohs,  that  take  their  Turns  in  1  *8 
Heart,  as  they  do  in  ours  \  but  they  are  Expreffions 
of  the  Agreeablenefs  or  Difagreeablenefe  of  Perfons 
and  Things  to  his  holy  Nature  and  W  ill,  and  of 
his  Adings  towards  them,  anfwerable  to  the  various 
Changes  that  are  in  them,  as  v^e  ufe  to  do,  on  like 
Occafions,  when  fuch  AfFe(5lions  are  working  in  us. 

5.  He  is  an  omniprefent  Spirit. 

His  infinite  Eflence  Ipreads,  in  an  unconcr  vable 
manner,  thro*  infinite  Space  without  any  Pui  s  or 
Bounds  :  It  is  intimately  near  to  and  in  all  Creac  res 
in  all  places,  in  Heaven,  Earth,  and  Hell,  and  in 
all  poflible  fpace,  that  is  between  and  beyond  them. 
Do  not   I  Jill  Heaven  and  Earthy  fays  the  Lord? 
Jer.  xxiii.  24.     He  is  not  far  from  any  ofiis^  for  in 
him  we  live^  and  move^  and  have  our  Beings.  A5is 
xvii.  27,  28.     Where-ever  we   are,    whatever  we 
do,  and  whicherfoever  we  go,  there  is  no  flying  away 
from  God,  or  getting  out  of  his  Reach,  as  he  fays  of 
himfelf,    T^kd  they  dig  i?ito  Hell^  thence  Jlmll  7nine 
Hand  take   them-,  thd  they   climb  up    to  Heaven^ 
thence  will  I  bring  them  down.     And  thd  they  hide 
themfclves  in  the  top  of  Carm.el,  /  will  fearch  and 
take  them  out  thence,  Amos  ix.   2,  3.     And  the  Pfal- 
mifi:,  in  his  elegant  Defcription  of  him,  fays.  Whither 
fkall  I  go  from  thy  Spirit  f  Or  whither  Jhall  I  flee 
from  thy  Prefence  ?    If  I  afce?id  up  into  Heaven^ 
thou  art    there  3  if  I  make  my  Bed  in  Hell,  behold 
thou  art  there.     If  I  take  the  Wings  of  the  Moryiing^ 
end  dwell  in  the  uttermofl  Parts  of  the  Sea,  even  there 
fl:  all  thy  Hand  lead  mc,  and  thy  right  Ha?id fall  hold 
me.  Pf.cxxxix.   7 — 10. 

Whenever  therefore  we  read  of  God*s  dwelling  in 

tl.e 


Ser.  III.    Natural  PerfeSiions.  55 

the  Heavens,  coming  down  from  thence,  and  draw- 
ing near  to  US;  or  of  his  forfakingus,  and  returning 
to  his  place,  and  the  like  3  fuch  Expreffions  are  not 
to  be  underftood,  as  if,  in  his  natural  Being,  he 
were  more  in  one  place  than  another  3  but  they  are 
to  be  underftood  of  his  Adions  and  Manifeftations 
of  himfelf,  in  a  way  of  Mercy  or  Judgment,  where- 
by he  makes  himfelf  known,  and  is  perceived  to  be 
prefent,  in  a  way  of  remarkable  Influence  and  Ope- 
ration ;  or  of  liis  with-holding  them  in  one  place 
more  than  another. 

6.  He  is  an  all-knowing  Spirit. 

His  Omniprefence  is  with  all  Intelligence  attend- 
ing it,  becaufe  he  is  an  omniprefent  Spirit,  His 
Underjlanding  is  irifinite^  P/.'cxlvii.  5.  He  perfedtly 
knows  his  own  infinite  felf ;  and  he  knows  all 
things  befides  himfelf,  whether  they  be  pafl,  prefent, 
or  to  come,  in  our  way  of  meafuring  them  by  time. 
As  to  all  things  prefent,  or  now  exifting,  T'here  is 
not  any  Creature  that  is  not  manifefi  in  his  fight ^ 
but  all  things  are  naked  and  opened  imto  the  Eyes  of 
him  with  whom  we  have  to  do,  Heb,  iv.  13.  He 
knows  all  our  Works  and  Ways,  whether  they  be 
good  or  evil;  His  Eyes  are  upon  the  Ways  of  Man  ^ 
and  he  feeth  all  his  goings,  There  is  no  Darlmefs  or 
Shadow  of  Death,  where  the  Workers  of  Iniquity 
may  hide  themJeheSy  Jobxxxiv,  21,  22.  He  knows 
all  the  fecret  Thoughts  of  our  Hearts ;  all  our  inmoffc 
Principles,  Motives  and  Views ;  all  the  Sincerity,  or 
Hyppcrify  of  our  Souls ;  all  our  fecret  Sins  and  Sor- 
rqws,  and  all  our  fecret  Duties  and  Joys;  for  the 
righteous  God  trieth  the  Hearts  and  Reins,  Pf  vii.  9. 
Hence,  Peter  could  make  his  humble  Appeal  to 
Chrift,  Lord^  thou  knoweft  all  things^  thou  hiowcjl 
that  I  love- thee,  John  xxi.  17. 

E  4  And 


5  6  X)f  God,  and  his 

And  as  to  all  things  pail,  and  to  come,  he  chal- 
lenges the  Gods  of  the  Heathen,  as  uncapable  of 
knowing  them  like  him.  Let  themfiew  the  former 
things  'what  they  be^  and  p^ew  the  things  that  are  to 
come  hereafter^  that  we  may  know  that  ye  are  Gods., 
If.  xli.  22,  23.  But  known  unto  the  Lord  are  all 
his  Works  from  the  beginning  of  the  World,  Ads  xv. 
18.  And  he  calls  thofe  things  that  are  not ^  as  thd 
they  were,  Rom.  iv.  17.  Yea,  he  knows  the  moft 
contingent  of  all  Futurities :  The  Ad:ions  of  free  A- 
gents,  and  all  Events  concerned  in  them,  were  al- 
ways known  with  Certainty  to  him,  tho'  they  be 
ever  fo  contingent  in  their  own  Nature,  or  ever  fo 
uncertain  as  to  us  ;  witnefs  the  numerous  Prophecies, 
relating  to  things  of  this  kind,  that  have  had  a  moft 
cxadt  and  circumftantial  Accomplifliment,  many 
Ages  after  the  Prophecies  themfelves.  And  he  knows 
what  our  Thoughts  will  be,  before  we  conceive  them 
in  our  Minds  5  He  underftands  them  afar  off,  Pf, 
cxxxix.  2. 

All  thefe  things  he  knows  of  himfelf,  without  In- 
foiTnation  from  others,  arid  without  any  external 
Medium  to  allift  him  3  for  Who  has  taught  him 
Knowledge^'  and  Jhewed  to  him  the  way  of  Under* 
fanding?  If.  xl.  14.  He  that  teacheth  Man  Kj^ow- 
ledge^  jfljall  not  he  know?  Pf.  xciv.  10.  He  knows 
every  thing  perfedtly  and  diftinc-lly,  with  the  utmoft 
Accuracy.  Tea^  the  Darknefs  hideth  not  jromhi7n\ 
but  the  Night  fbineth  as  the  Day  ;  the  Darknefs  and 
the  Light  are  both  alike  to  him,  Pf.  cxxxix.  12.  He 
brings  out  the  Ho  ft  of  his  Creatures  by  number^  and 
calls  them  all  bv  Names,  If  xl.  26.  And,  I'ke  verv 
Hatrs  oj  our  Head  are  all  niunbred.  Matth.x.  30. 
His  Kjiowledgc  is  ever  the  fame ;  it  is  perpetual,  un-r 
iDterrupted,  and  everlafling.     He   neither  fiimbers 

nor 


Ser.  III.   Natural  PerfeBiom.  57 

mr  Jleeps ;  and  a  thou/and  Tears  in  his  fight  are  but 
as  ye/lerday.  Pf.  cxxi.  4.  andxc,  4.  And  he  knows 
all  things  with  infallible  Certainty,  in  one  compre- 
hending View  all  at  once ;  fo  that  he  never  gets  any 
new  Ideas,  nor  lofes  any  old  ones,  nor  can  any  of 
them  be  called  new  or  old  to  him.  When  there- 
fore we  read  of  his  remembring  or  not  remembring, 
or  forgetting  our  evil  or  good  Deeds,  it  is  to  be  un- 
derftood,  not  with  relation  to  his  Knowledge,  but 
to  his  judicial  Proceedings,  that  he  will  or  will  not 
charge  the  one,  or  gracioufly  reward  the  other. 

Once  more,  he  knows  all  that  poffibly  might  be ; 
for  he  is  intimately  acquainted  with  the  Perfection  of 
his  own  infinite  Power,  and  with  what  he  is  able  to 
do,  if  he  pleafes.  How  his  Knowledge  displays  it- 
felf  in  his  infinite  Wifdom,  belongs  to  the  Confi- 
deration  of  his  777oral  Attributes,  which  lie  beyond 
my  prefent  Defign.     To  conclude  then, 

7.  He  is  an  Almighty  Spirit. 

He  is  able  to  do  all  that  can  be  the  Objefl:  of 
Power,  and  that  is  every  thing  that  don't  imply  a 
Contradidlion,  cither  to  his  own  Perfedions,  or  to 
the  Nature  of  things  themfelves.  And  nothing  can 
limit  his  Power,  as  to  what  he  might  do,  but  his 
own  Wifdom  and  Will ;  for  he  is  God  Almighty, 
the  Lord  God  omnipotent,  and  nothing  is  too  hard 
for  him  to  do  ;  no  Difiicultles  can  be  too  great  for 
him  to  farmount,  and  no  Diftreffes  too  great  for 
him  to  remove.  The  Works  of  Creation  declare 
his  eternal  Power  and  Godhead,  and  he  can  do 
the  greatcft  as  well  as  the  fmalleft  things,  with  as 
much  eafe  to  himfelf,  as  he  can  will  or  comm>and 
them  to  be  done;  By  the  Word  of  the  Lord  were 
the  Hea'-oens  made ^  a?7d  all  the  Ho/i  of  them ^  by  the 
Breath  of  his  Mouth :  For  hefpake^   and  it  was 

done*^ 


58  Of  God,  and  his 

done  5  he  commanded^  and  it  Jlood  faji,  Pf.  xxxiii.  6, 
9.  And  he  is  able  to  do  exceeding  abundantly  above 
ally  that  we  ajk  or  think^  according  to  the  Power 
that  worketh  in  us,  Eph.  iii.  20. 

Application. 

1.  How  abfurd  and  abominable  are  all  pretend- 
ed Images  or  Pidlures  of  God  ! 

None  can  draw  the  Figure,  or  carve  the  Image 
of  his  own  Soul.  How  monftroufly  foolifh  then 
muft  it  be,  to  offer  at  any  vifible  Portraiture  of  the 
invifible  God,  who  is  a  pure,  perfed:,  and  iniinite 
Spirit !  How  doth  it  tend  to  debafe  our  Ideas  of  God, 
and  lead  us  into  a  DoBrine  of  Vanities  and  Faljhood 
concerning  him!  Jer,  x.  8,  14.  It  changes  the 
7ruth  of  God  into  a  Lye^  and  degrades  the  Glory  of 
the  incorruptible  God  into  the  likenejs  of  corruptible 
Creatures,  Rom.  i.  23,  25.  He  therefore  has  ftridl- 
ly  forbid  it,  and  we  fliould  never  dare  to  provoke 
him  by  attempting  it. 

2.  What  awful  Sentiments  fliould  we  entertain  of 
the  great  God,  and  what  folemn  Regards  to  him ! 

With  what  ferious  Attention  and  Ipiritual  Frames 
of  Heart,  fliould  we  worfliip  thi^  infinitely  great  and 
perfed:  Spirit !  With  what  ad6ring  Reverence  and 
profound  Humility  fliould  we  ever  think  and  ipeak 
pf  him !  With  what  Subjedlion,  Refignation  and 
Obedience,  fliould  we  yield  up  our  Souls  without 
referve  to  him !  With  what  Solemnity  fliould  we 
conlider  ourfelves,  as  his  entire  Dependants,  as  al- 
ways in  his  Sight  and  Prefence,  as  accountable  to 
him  for  all  that  we  think,  fay,  or  do,  as  uncapa- 
ble  of  laying  any  Obligation  upon  him,  and  as  infi- 
nitely indebted  to  him !  How  ihould  we  tremble  at 

the 


Ser.  hi.     Natural  P erf eEiions.  59 

tbi  Thought,  that  we  have  linned  againft  him,  and 
be  concerned  that  we  may  offend  no  more,  but  may 
fee  .  and  do  the  things  that  pieaie  him !  How  iliould 
we  always  labour  to  behave  with  a  due  Correfpoa- 
dence  towards  him,  who  is  great,  and  greatly  10  be 
feared,  and  to  be  had  in  Reverence  by  all  that  are 
aboir,  liim,  and  who  has  us  and  our  All,  for  Time 
and  Eternity,  in  his  hands,  as  his  Property,  and  at 
his  Difpofe ! 

3.  What  a  dreadful  Enemy,  and  what  a  comfort- 
able Friend  muft  this  great  God  be ! 

It  is  a  fear  Jul  thing  to  fall  into  the  hands  of  the 
living  God,  Can  thine  Heart  endure^  or  can  thine 
Hands  be  Jlrong  in  the  Days  that  I  Jhall  deal  with 
thee'?'  faith  the  Lord,  Exek,  xxii.  14,  and  Who 
can  fand  before  his  Indignation^  who  can  abide  the 
fercenefs  of  his  Anger  ?  But  O  who  can  race  the 
Happinefs  of  having  an  Intereft  in  the  favour  of 
the  infinite,  eternal,  unchangeable,  and  almighty 
God  !  In  his  favour  is  Life,  and  his  Loving-kind- 
nefs  is  better  than  Life.  This  infinite  Spirit  is  a  fuit- 
able  Good  to  our  Spirits  y  he  can  enrich  us  with  all 
the  Bleffings  we  are  capable  of,  and  defend  us  from 
all  the  Evils  we  are  liable  to.  The  Eternal  God  is 
his  People's  Refuge :  And,  if  God  he  for  uSy  who 
can  be  again/l  us?  If  we  have  him  for  our  Friend, 
with  what  fafety  may  we  commit  our  All  unto  him  ! 
With  v/hat  Compofure  may  we  fabmit  to  his  Difpo- 
fals !  And  with  what  Satisiadion  may  we  walk  irj 
the  Integrity  of  our  Souls  before  him,  fetch  in  all 
our  Comforts  from  him,  and  rejoice  in  hope  of  his 
Glory ! 

4.  How  thankfully  fhould  we  embrace  aGolpel- 
Revtlation,  which  opens  the  way  of  finful  CrCci t- i>  es 

Accels 


6o  Of  God,  ^c' 

Acccls  to  God,  and  Acceptance   with  him,  thro'  a 
Redeemer ! 

Without  this  Difcovery  of  him,  every  Thought 
of  his  Greatnefs  muft  make  Creatures,  confcious  of 
Guilt,  tremble  before  him ;  but  in  Chrift  we  may 
behold  him  as  a  Father  of  Mercies,  and  a  God  of  all 
Confolation,  and  as  converfible,  like  a  Friend,  with 
finful  Men.  In  this  View  of  God,  his  Terrors  need 
not  make  us  afraid  to  approach  him ;  but  all  in  him 
invites  thofe  Approaches,  and  encourages  our  Hopes, 
of  Acceptance  with  him  ;  To  wbom,  as  the  cne  only 
Gody  Father y  Son^  and  Spirit ^  be  Glory  and  Honour 
for  e'oer  and  ever.     Amen. 


SER- 


(6i  ) 


S  E  R  M  O  N    IV. 

The  Moral  Perfedions  ofG  od. 

Matt.  V.  48. 

Tour  Father  which  is  in  Heaven  is  pe7'fedi. 

TH  E  Knowledge  of  God  being  neceflary  t© 
the  Practice  of  true  Religion,  it  greatly  con- 
cerns us  to  form  juft  Apprehenfions  of  him.  The 
Natural  Perfections  of  the  divine  Being  have  been 
feprefented  to  you ;  thofe  that  are  commonly  call'd 
Morale  are  to  be  the  Subjed  of  the  prefent  Difcourle, 
Thefe  confifl  \Yi\kiQperfe6i  Rediitude  of  God's  Will, 
which  is  always  and  invariably  determined  to  do  all 
thofe  things,  that  his  infinite  Underfianding  perceives^ 
and  dictates  to  be  proper  and  right.  Moral  Perfefti- 
ons  are  the  fame  in  God  and  Creatures,  as  to  Kind,^ 
tho'  infinitely  different  as  to  Degrees :  what  we  read 
in  the  Verfe  of  the  Text  plainly  fuppofes  this ;  Be  ye 
perfe5l,  even  as  your  Father^  which  is  in  Heaven  is 
perfedl. 

The  Perfections  of  the  Moral  fort,  which  we  find 
afcrib'd  to  God  in  his  Word,  may  be  reduced  to  thefe 
five,  Wifdom,  Goodnefs,  Holi?ieJs,  Jufiice,  and 
Truth,  Thefe  fhall  be  now  diilindtly  confider'd ; 
and  under  each  Particular,  I  fhall  endeavour  to  fliew 
what  practical  Improvement  fhould  be  made  of  it  by 
us  3  then  conclude  with  fome  general  Reflections, 

I. 


62  7^^  Moral  V erf eEliont 

I.  God  IS  perfeElly  wife,  Wifdom  implies  Know- 
ledge 5  it  is  the  right  ufe  of  Knowledge  ;  it  lies  not  only 
in  the  Underftanding,  but  in  the  Will.  He  ads 
wifely,  whofe  Will  is  direded  by  right  Reafon,  who 
does  that  which  is  fit  to  be  done.  That  Wifdom  is 
a  Perfection,  will  be  readily  granted  :  this  excelleth 
Folly  ^  as  far  as  Light  excelleth  Darknefs,  Ecc.  ii.  13. 
Nor  is  it  lefs  evident,  that  Wifdom  belongs  to 
God.  Inafmuch  as  he  is  the  firft,  he  mufl  be  an 
abfolutely  perfedl  Being  ;  for  there  was  nothing  to 
limit  his  Perfedions.  With  what  Brightnefs  does 
his  Wifdom  fhine  in  his  Works !  How  vaft  are  his 
Schemes  of  Creation,  Providence  and  Redemption  ! 
With  what  exquifite  Skill  are  their  various  Parts  con- 
trived, and  adjufled,  to  promote  his  grand  Defign ! 
The  Difplays  of  divine  Wifdom,  with  which  we  are 
furrounded,  would  amaze  oar  Minds,  if  we  were 
not  very  ftupid.  When  Perfons  that  are  rightly  dif- 
pos'd  fet  t|jemfelves  to  behold  thefe,  their  Thoughts 
are  foon  fwallowed  up  in  Wonder.  The  Pfalmift 
was  thrown  into  a  Rapture,  at  the  Contemplation  of 
fome  of  God's  Works  here  below ,  when  he  view'd 
their  beautiful  Order,  he  cry'd  out,  O  Lord^  how 
vianifold  are  thy  TVorks !  in  Wifdom  hafl  thou  made 
them  all  Pf.  civ.  24.  The  Confideration  of  a  par- 
ticular Branch  of  divine  Providence,  had  the  fame 
Effed:  upon  the  Apoftle  Faul^  which  he  thus  ex- 
prefs'd  ;  O  the  depth  of  the  Riches,  both  of  the  Wif- 
dom and  Knowledge  of  God  I  Rom.  xi.  33.  How 
has  he  abounded  towards  us  in  all  Wifdom  and  Pru- 
dence, in  the  Contrivance  of  the  Method  of  our  Re- 
demption by  Chrift  Jefus !  The  Publication  of  thi$ 
is  fpoken  of  as  a  Difcoveiy  of  God's  manifold  Wif 
dom.  Eph.  iii.  lo. 

It 


Ser.  IV.  ^GoD',  63 

It  has  pleafed  the  Father  of  Lights  to  teach  us 
viore  than  the  Beafts  of  the  Ea?'th,  and  to  make  iii 
njDifer  than  the  Fowls  of  Heave?t,  Job  xxxv.  1 1. 
He  has  communicated  much  larger  Meafures  of  his 
Wifdom  to  the  Angels,  who  dwell  in  the  Regions 
of  Light :  yet  the  Scripture  fpeaks  as  if  the  Character 
of  wife  was  peculiar  to  him  :  he  is  fdled  again  and 
again  the  only  wife  God.  So  tranfcendently  wife  is  he, 
that  all  the  Wifdom  of  Creatures  is  as  nothing  in 
comparifon  of  his  :  he  chargeth  the  Angels  with  FoU 
ly.  Creatures,  of  fuch  narrow  Minds  and  {hort 
Views,  as  we  are  at  prefent,  are  very  incompetent 
Judges  of  the  Proceedings  of  the  great  God, 
who  is  wonderful  in  Counfel :  but  whitherfoever  we 
turn  our  Eyes,  we  may  behold  Traces  of  his  match- 
lefs  Wifdom ;  which  are  fo  obvious,  that  Perfons  of 
the  meaneft  Capacities  could  not  fail  of  obferving 
them,  if  they  were  not  perverted  by  their  Lufts. 

Let  me  now  (hew  what  practical  Improvement  we 
fhould  make  of  the  Wifdom  of  God. 

I.  We  (hould  be  hereby  excited  to  feek  Wifdom. 
To  this  we  are  exhorted  and  earneftly  prefs'd  by 
Solomon,  the  wifeft  of  Men ;  Get  Wifdom,  get  Un-^ 
derjlanding,  Wifdom  is  the  principal  thing,  there" 
fore  get  Wifdom  -,  and  with  all  thy  getting,  get  Un-^ 
derjianding,  Prov.  iv.  5,  7.  "  Let  this  engage  thy 
"  greateft  Care,  and  moft  diligent  Application/* 
After  he  had  fpoken  a  great  deal  in  commendation  of 
Wifdom,  in  order  to  ftir  us  up  to  a  vigorous  Purfuit 
of  it,  he  mentions  the  Wifdom  of  God  as  the  ftrong- 
eft,  and  moft  conclufive  Proof  of  its  Excellency. 
The  Lord  by  Wifdom  has  founded  the  Earth :  by  U?!- 
derfianding  hath  he  eJlablijVd  the  Heavens  :  by  his 
Knowledge  the  Depths  are  broken  up-,  and  the  Clouds 
drop  down  the  Dew,   Prov.  iii.  19,  20.     There  is 

hardly 


64  5^^  Moral  PerfeSiions 

hardly  any  thing,  of  which  Men  are  more  ambi- 
tious, tlian  to  be  thought  wife  :  it  w^ould  be  happy 
for  them  if  they  were  as  much  concerned,  to  obtain 
true  Wifdom.  God  has  vouclifafed  to  inform  us 
what  that  Wifdom  is,  which  we  fhould  principally 
feek  :  U?2to  Alan  ke  Jaid^  Behold  the  Fear  of  the 
Loi'dy  that  is  Wisdom  -,  and  to  depart  from  EvUy  is 
Underfianding,  Jobxxviii.  28.  By  TiFool^  a  wicked 
Perfon  iscominoiiiy  nicant  in  the  ^od^oi  F rover bs  ^ 
and  the  Character  oiWife  is  given  to  him  that  is  vir- 
tuous and  religious.  The  highell  Wifdom  to  which 
.we  lliould  aipire,  is  to  know  God,  and  his  Will ; 
and  to  pay  that  Honour  and  Obedience  to  him,, 
which  is  our  mofl:  reafonable  Service.  Hhe  Fear  of 
the  Lord  is  the  Beginnings  or  the  principal  Part, 
of  Wifdo77i  \  and  the  KnoisC'ledge  of  the  Holy  is  Un- 
4erfla?idi?tg,  Prov.  ix.  10.  A  good  JJnderfianding 
have  all  they  that  do  his  Commandments,  Pf  cxi.  10. 
2.  Is  God  perfeBly  wife  ?  then  we  fhould  ask 
Wifdom  of  him  to  diredi  us  in  our  ^^mys,  V/e  are 
weak  igflorant  Creatures,  eafily  impcs'd  upon,  and 
prone  to  wander  into  hurtful  Paths :  we  greatly  need 
Guidance,  whilft  we  are  travelling  through  the  Wil- 
dernefs  of  this  World  ;  and  to  whom  Ihould  we  feek 
for  it  but  to  the  only  wife  God^  who  is  very  communi- 
cative of  his  Wifdom  ?  If  ajiy  Man  lack  Wifdom ^  let 
him  ask  of  God ^  who  give th  to  all  Men  liberally^  and 
tipbraideth  not :  and  it  Jhall  be  given  him.  Jam.  i.  5. 
Would  we  be  made  wile  unto  Salvation,  which  is  of 
the  greateft  Importance  to  us,  let  us  apply  to  Chrift 
Jefus,  inwho?n  are  hid  all 'Freafures  of  Wijdom  and 
Knowledge  ?  Col.  ii.  3.  He  is  made  of  God  Wifdom 
to  thofe  that  are  in  him^  i  Cor.  i.  30.  that  receive 
him  by  Faith ;  fubmit  to  his  Teaching,  and  yield 
themfelves  to  the  Condudt  of  liis  Spirit. 

3* 


Ser.  IV.     .         of  Gob.  65 

3.  Is  GoA perfeBIy  wife  ?  then  certainly  It  becomes 
us  to  rej:g?t  to  his  IVill^  and  acquiefce  in  his  Appoint- 
ments, What  can  be  more  reafonable  than  that  we 
leave  him  to  govern  the  World,  who  made  it  io 
wifely  and  well  ?  How  unfit  is  it,  that  we,  who 
are  ofyeflerday,  and  know  nothings  fhould  prefcribe  to 
him,  whofe  Underftanding  is  innnite !  What  can  be 
more  proper  than  that  his  Will  fhoidd  be  done^ 
which  is  ever  determined  by  the  wifeft  Counfel  ? 
Shall  we,  who  are  fo  unknowing,  call  him  to  an 
Account  of  his  Matters  ?  Shall  we  fay  to  him,  what 
doft,  or  wherefore  doft  thou  fo  ?  It  is  highly  befit- 
ting us  to  refer  ourfelves  to  his  Difpofal ;  and  to  be 
contented  with  whatever  Condition  is  afllgn'd  us  by 
his  infinite ,  Wifdom.  The  Reafonablenels  of  this 
will  be  further  evident,  if  we  turn  our  Thoughts  to 
his  Goodnefs,  which  we  are  to  do  in  the  next  Place. 

II.  God  is  perfectly  Good,  His  other  Attributes 
are  render'd  amiable  and  engaging  to  us  by  his  Good- 
nefs :  it  is  upon  the  account  of  this,  that  he  bears 
the  endearing  Charadter  of  a  Father,  in  relation  to 
us,  which  is  given  him  in  the  Text :  Tour  Father 
which  is  in  Heaven,  If  God  were  not  good,  there 
never  would  have  been  any  other  Being  befidcs  him- 
felf :  it  was  Goodnefs  that  moved  him  to  create 
the  World  :  he  could  not  exped:  to  receive  any  Be- 
nefit from  his  Creatures ;  for  he  was  infinitely  bleffed 
from  all  Eternity  in  the  Enjoyment  of  himfclf. 
The  fupreme  Being  delighted  in  the  Communica- 
tions of  his  Perfedlions  and  Happinefs,  therefore  he 
made  a  vail  Number  of  Beings  capable  of  Happi- 
nefs. As  the  Good-Pleafure  of  God  raifed  the  Uni- 
verfe  out  of  nothing  ;  fo  is  his  Goodnefs  poured  out, 
as  it  were,  upon  all  his  Works.     They  plainly  ap- 

VoL.I.  F  pear 


66  Hoe  Mof^al  PerfeSiions 

pear  to  be  form'd  by  an  infinitely  Good,  as  well  as 
an  infinitely  JVife  Creator.     When  we  obferve  with        i 
wonder  their  curious  Workmanfhip,  we  may  behold        ! 
herein  furpriling  Inftances  of  Goodnefs :  the  niceft 
Skill  dilcovers  itlelf  in  their  Formation,  with  a  moft 
evident  View  to  their  well-being.     Mojes^  when  he 
writes  the  Hiftoiy  of  the  Creation,  clofes  his  Account 
of  every  Day's  Work  with  this  Exprefflon,  Godfaw 
that  is  nx'as  goody  Gen.  i.  and  at  the  Conclufion  of 
all,  wlien  God  had  finifhed  his  Work  of  Creation, 
it  is  faid,  that  upon  a  Survey  of  e-very  thing  that  he 
had  made ^  he  beheld  it  to  he  "-eery  good.  Gen.  i.  31.       I 
All  his  Creatures  exadly  anfweredhis  beneficent  De-       ' 
fign  in  the  Contrivance  of  them  ^  they  were  not  only 
well  fitted  to  enjoy  all  thofe  Comforts  and  Benefits, 
that  are  fuitable  to  the  various  Ranks   and  Orders, 
which  he  had  appointed  them,  but  to  fubferve  the 
Good  of  the  Whole. 

How  extenfive  is  the  Divine  Goodnefs !  The  Lo7'd 
is  good  unto  all,  and  his  tender  Mercies  are  over  all 
his  Works :  he  openeth  his  Hand,  and  fatisjieth  the 
Dejire  of  every  living  thing,  Pfal.  cxlv.  9,  16.  The 
Earth  is  fidl  of  the  Goodnefs  of  the  Lord,  Pfal.  xxxiii. 
5.  It  is  faid  to  be  great  above  the  Heave?is,  Pfal. 
cviii.  4.  It  ihines  in  the  upper  World  with  am^azing 
Luftre  :  there  is  no  exhaufting  of  this,  it  endureth 
for  ever]  Thofe,  who  had  no  other  Light  but  that 
of  Nature,  beheld  fuch  Impreflions  of  Goodnefs  upon 
the  Works  of  Creation  and  Providence,  that  they 
ufually  ipoke  of  the  Author  of  them  in  this  Stile, 
God  the  hejl  and  the  greatefi. 

The  Goodnefs  of  God,  when  cxercifed  tow^ards 
tliofe  who  are  in  any  Circumilance  of  Dunger  and 
Dillrefs,  h  called  Mercy  in  his  Word :  when  it  tri- 
umplis  over  great  Unwortliinefs  in  the  Objeds  of  it, 

and 


Sek.  IV.  of  Go  13.  6^ 

and  conf^vs  Benefits,  \\o\.  only  without,  but  contrary 
to  their  Deferts,  it  bears  the  Name  oi  Grace,     The 
Lordis  gydgioy,s^  and  full  ofCcmpa£ion  \  f.ow  to  An- 
ger^ and  of  g7''eat  Mercy,  Pf.  exlv.  8.     With  what 
Patienge  does  he  endure  this  wicked  World !  Vile 
Rebels  partake  of  the  Bounties  of  his  Providence  :  He 
viaketb  bis  Sun  to  rife^  and  fendeth  Rain  on  the  evil 
and  unjujii  as  our  Saviour  fpeaks  in  the   Context. 
But  how  aftonilliing  was  the  Grace  of  God  to  a  guil- 
ty loft  World,,  in  giving  his  only-begotten  Son^  that 
Kvhofoever  believi^th  in    hi?n  fbould  not  perijl^^  buf 
have  ever lajlino; Life  !     What  aggravated  Tranfgref- 
lions  does  God  forgive  through    Chrift  !  Hoy/  does  . 
Sin  abound  I  and    yet    his    Grace  does  miich  ?nore 
abound  I  Koni.  v.  20.     Well  may   this  be  faid  to 
reign  through  Righteoifnefs  imto  eternal  Life^  by  fe- 
Jus  Chriji,  Rom.  v.  2  i .     The  Goodnefs  of  the  beft 
of  Creatures  hardly  deferyes  the  Name,  if  Compared 
with  the  divine  Goodnefs  :  therefore  our  Saviour  fays, 
none  is  good  five  one^  that  is  God,  Luke  xviii.  19, 
Me  alone  is  originally,  effentially,  and  infinitely  good. 
I  am  loth  to  leave  this  copious  delightful  Subje^  5  but 
my  time  requires  me  to  pafs  on  to  the  Confideratioii 
of  the  Influence  itfhould  have  upon  us. 

I .  Is  God  perfeBly  good  ?  Then  all  our  Powers 
ought  to  be  awakened  to  blefs  his  Name,  The  Senie 
vvhich  the  Pfilmift  had  of  God's  Goodnefs,  made 
him  prefs  his  Soul  with  great  Earneftnefs  to  offer 
Praife  unto  him  upon  this  account.  Blefs  the  Lord^ 
O  my  Soidy  and  all  that  is  ivithin  me  blefs  his  holy 
Name,  Blefs  the  Lord^  0  my  Soul^  and  forget  not 
all  his  Benefits  :  who  forgiveth  all  thine  hiiquities  ; 
who  healeth  all  thy  Difeafes  5  who  redeemeth  thy  Life 
from  Defirudfion  -,  who  crowrieth  thee  with  Loving- 
Kindnefs  and  tender  Mercies,  Pf.  ciii.  beg.  How  often 
does  he  repeat  that  Wifli  in  Pfalm  cvii,  0  that  Men 

F  a  wo:^ild 


68  The  Mo7^al  Pe7^feSlions 

would  praife  the  Lord  for  hh  Goodnefs  -,  and  for  his 

wojidcrfid  Works  to  the  Children  of  Men  ! 

2.  Is  Godiperfeaiy  good,  how  hateful  then  fhould 
Sin  be  unto  us  ?  As  our  Sinfuhiefs  illujflrates  the 
Goodnefs  of  God;  for  the  more  vile  and  unworthy 
\vc  are,  the  more  wonderful  and  engaging  does  his 
Goodnefs  appear  in  the  Benefits  he  confers  upon  us  ; 
fo  the  divine  Goodnefs  helps  to  difcover  the  Ma- 
lignity of  our  Sins :  their  being  committed  againft 
an  iffijiitely  good  God,  adds  an  inconceivable  Weight 
to  their  Cruilt.  The  Riches  of  Gods  Goodnejs  lead 
Men  to  Repentance-,  Rom.ii.  4.  not  only  as  they 
encourage  their  Return  to  God;  but  as  they  manifeft 
the  great  Evil  of  their  Tranfgreffions,  which  are 
contrary  and  dilhonourable  to  him  who  is  fo  kind 
and  bountiful. 

3.  Is  God.  perfectly  good?  then  we  fhould  be 
careful  to  praBtJe  Goodnefs.  Ought  it  not  to  be  our 
Ambition  to  imitate  that  Goodnefs,  to  which  we  are 
fo  much  obliged  ?  Does  it  not  very  ill  become  thofe 
who  have  lived  upon  the  divine  Bounty,  to  forget  to 
do  good,  and  to  conwiunicate  ?  Our  Beneficence  fhould 
r^ot  be  confined  to  thofe  who  are  civil  and  obliging 
unto  us  3  it  ought  to  extend  to  fuch  as  have  done  us 
ill  Offices :  We  Jhould  Icve  our  Enemies-,  blefs  them 
that  curfe  us  -,  do  good  to  them  that  hate  us,  and 
pray  for  them  that  dejpitefully  life  us,  if  we  would 
approve  ourfclves  to  be   the  Children  of  God  ;  who  j 

dilpenfes  his  Favours  to  thofe  that  are  very  undefer- 
ving  of  diem.  It  is  with  a  pardcular  View  to  this, 
thac  our  Saviour  requires  his  Difciples  in  the  ver- 
Aviiere  my  Text  is,  to  be  perfa  as  their  Father 
ivhtch  IS  in  Heaven  isperfet'i,  as  appears  from  the 
preceding  Verles. 


HI. 


Ser.  IV.  of  God.  69 

III.  God  IS  perfeBly  holy.  To  be  holy  doth  often 
fignify  in  the  Scriptures  to  be  fet  apiirl  from  a  com- 
mon and  ordinary  to  a  peculiar  and  excellent  ufe. 
In  this  fenfe  the  Sabbnth-day  is  ftiled  hoh :  and  the 
Charadter  of  holy  may  be  given  to  God,  to  denote 
the  tranfcendent  Excellencies  of  his  Nature,  where- 
by he  is  infinitely  feparated  and  diflinguiflied  from  all 
other  Beings.  Again,  by  Holinefs^  the  Word  of 
God  does  frequently  mean  a  Stpararion  from  moral 
Evil.  When  the  Apoftle  exhorts  Chriffians  not  to 
fuifer  thofe  finful  Luil:s,  to  which  they  were  obe- 
dient in  their  unconverted  State,  to  regain  a  Domini- 
on over  them  ;  he  enforces  this  by  laying,  ^s  he  that 
has  called  you  is  holy  ^  Jo  be  ye  holy  i?t  all  ma?272er  of 
Converfation,  1  Pet.  i.  i  5,  PerfeB'mg  Kolinefs  in 
the  fear  of  God^  ftands  in  oppofition  to  all  Filthi- 
nefs  both  ofFleJh  and  Spirit,  2  Cor.  vii.  i .  Without 
doubt,  God  is  infinitely  hcly  in  this  refped:.  He 
ftands  at  the  utmioft  diflance  from  every  thing  that 
is  polluting,  from  what  we  call  Sin.  This  is  fignifi- 
ed  by  that  Reprefentation,  which  is  given  of  him  by 
the  Apoille,  God  is  Lights  and  in  him  is  no  Dark^ 
nefs  at  alL  i  John  i.  5.  That  is,  no  moral  Imper- 
fedlion,  as  is  evident  from  what  follows,,  v,  6.  Jj'nce 
fay  we  have  Felloufnpwtih  him ^  and  walk  in  Dark^ 
fiefs ^  we  lye^  and  do  not  the  T^ruth,  He  is  without 
Iniquity^  Deut.  xxxii.  4.  There  is  no  Irregularity 
in  his  Nature  ;  Sin  isabfolutely  repugnant  to  it :  this 
is  the  abominable  thing  which  his  Soul  hatetb.  He 
is  of  purer  Eyes  than  to  behold  Evil,  he  cannot  kok 
on  Iniquity,  Hab. i.  13.  But  it  may  be  f;id,  ajl 
this  is  negative.  Is  there  not  fom.etbing  pofitive 'in 
God's  Holinefs?  To  be  fuic  there  is.  ne  Beauty 
of  Holinefs^  z  Chron.  xx.  2 1 .  which  is  a  Defcripdon 

F  3  given 


70  Tl^e  Moral  PerfeEiio?is 

given  of  God,  muft  needs  fignify  not  only  a  Freedom 
i'rom  all  Blemiihes,  but  the  Pofleflion  of  every  thing 
that  is  excellent  and  amiable.  All  the  Defigns  and 
Anions  of  God  are  exadlly  conformable  to  the  Dig- 
nity, and  the  PerfcAion  oi  his  N;.aire  3  and  becom- 
ing every  Character  that  he  fuftains. 

The  Holinefs  oi  God  is  a  Perfection,  for  the  Ho- 
nour of  which  he  has  a  very  high  Regard  ;  therefore 
he  fwer» rs  by  it.  Once  have  IJivorn  by  /?iy  Holinefs ^ 
that  I  will  not  lye  W2fo  Dmd,  P/.'lxxxix.  35.  It 
is  his  moft  diiliingu idling  Siile,  that  he  is  glorious  iit 
Holinefs,  Ex.  xv.  1 1 .  Thofe  who  are  beft  acquaint- 
ed wich  the  divine  Glories,  are  reprefented  in  the 
Scripture  as  dwelling  moftly  in  their  Songs  of  Praiie 
unto  God  upon  his  Holinefs.  The  Seraphim  cried 
one  to  another,  laying,  Holy^  holy^  holy  is  the  Lord 
cf  HoJlsAivli^. 

But  what  Ufe   fhould  wt.  make  of  this  glorious 

o 

Perfe6lion  of  God  ?  We  fliould  prefs  it  on  our  Con- 
fcience,  as  a  moll  powerful  Argument  to  induce  us 
to  follow  after  Holinefs,  Thus  God  condefcends  to 
reafon  with  us ;  it  is  written  in  his  Book,  Be  ye  ho- 
ly, for  I  am  holy,  i  Pet.  i.  16..  Seeing  Plolinefs  is  a 
divine  Attribute,  it  muft  have  an  inLxinfick  Excel- 
lence, and  be  deferving  of  our  moft  earnefl  Purfuit: 
hereby  our  Nature  will  be  dignify'd  and  perfcdied, 
bccaufe  it  will  be  hereby  rendered  godlike.  Befides, 
it  is  of  the  utmoft  Confequence  to  us,  that  we  be  ho-^. 
/v,  inafmuch  as  God  is  holy  5  for  we  cannot  other- 
wile  enjoy  him,  wlio  alone  canfatify  the  Defires  of 
our  Souls.  God  is  the  only  Portion  that  can  make  us 
liappy  :  they  and  tliey  only  are  blcflcd,  who  dwell 
in  his  prefence  :  this  fliall  be  the  Felicity  of  thofe 
v/ho  iire  truly  fanctified.  Blcfcd  are  the  pure  in 
Heart,  for  they  jhallfee  God,'  Mat,  v.  8.  But  un- 
holy 


Ser.  IV.  of  God.  yi 

lioly  Souls  arc  not  capable  of  enjoying  an  infinitely 
holy  God.  How  can  there  be  any  Fruition,  where 
there  is  no  Sutableneli  ?  Well  then,  if  we  would  not 
be  deb.ir!d  a  blifsful  Sight  of  God,  let  us  Jol/ow  after 
Hol'mefs^  for  uuthout  tb'n  no  one Jljallfce  the  Lord ; 
Heb.  xii.  14. 

IV.  God  is'perfeuily  jujl.  Juftice  is  commonly 
dllT:inc;uiflied  into  commutative  and  difiributive. 
Commutative  Juftice  lies  in  an  equal  Exchange  of 
Benefits  5  and  ought  to  be  obferved  by  us  in  our 
Dealings  with  each  other ;  as  when  one  Man  buys 
Goods  of  another,  Juftice  obliges  him,  by  whom 
they  are  bought,  to  pay  for  them,  according  to 
their  Value ;  as,  on  the  other  hand,  it  binds  him, 
by  whom  they  are  fold,  not  to  exadl  for  them  more 
than  they  are  worth.  But  fuch  are  the  Perfections 
of  God ',  fo  entire  is  our  Dependance  upon  him, 
that  it  is  not  poffible  we  fhould  lay  any  Obligations 
on  him  :  therefore  this  fort  of  Jumce  can  have  no 
place  in  his  Tranfadions  with  us.  Who  hath  Jirfi  gi- 
ven unto  the  Lord  f  It  is  not  profitable  to  him  that 
we  are  righteous, 

Diftributive  Juftice,  which  ought  to  be  exercifed 
. by  Rulers  towards, their  Subjedls,  confifts  in  the  equi- 
table Diftribution  of  Rewards  and  Puniflmients  to 
them,  as  they  are  criminal,  or  obedient  to  their  Laws. 
We  may  be  fure,  that  God  is  a  righteous  Governour. 
It  is  impoffible  he  fhould  fwerve  from  the  Rules  of 
Juftice  thro'  Ignorance  :  this  is  fometimes  the  Cafe 
with  Men ;  notwithftanding  their  m.oft  careful  In- 
quiries, they  may  be  impofed  upon  by  f  life  Evidence, 
io  as  to  give  a  wrong  Judgment.  But  all  tlmigs  are 
naked  and  opened  unto  God  :  he  knov/s  the  moft  fe- 

F  4  act 


7  2  T*he  Moral  PerfeSiions 

cret   Motives,  and  all  the   Circumftances  of  every 

Adtion. 

Again,  the  great  God  cannot  be  awed  by  any 
Power  to  pervert  Judgment.  Earthly  Judges  are 
too  often  influenced  by  fear  of  incurring  tl:ie  Difplea- 
fure  of  the  Great  and  Powerf  j1  to  ad;  unjuffly.  But 
God  has  nothing  to  fear  from  any  of  his  Creatures : 
he  carinot  be  tempted  ivith  Evil :  he  can  as  eafily 
crufli  the  Great  as  the  Small.  Surely  the  AhnigK 
ty  "will  not  pervert  "Judgrnent^  but  caufe  every  Man 
to  find  according  to  his  ivays.  Job  xxxiv.  1 1 ,  12. 

Again,  God  cannot  be  byaffed  by  the  ProfpeCl  of 
any  Profit  to  depart  from  that  which  is  right :  this 
is  a  Spring  of  a  great  deal  oflnjiifdce  amongft  Men. 
But  the  Mo/l  High  is  infinitely  above  every  Temp- 
tation of  this  kind :  no  Addition  c^n  be  made  to 
liis  Happinef^.  The  Lord  your  God  is  God  of  Gods, 
and  Lord  of  Lords ^  a  great  God,  who  regardeth  not 
Perfons,  nor  taketh  Reward:  he  doth  execute  the 
yudgment  of  the  Fathcrlefs  and  Widow.  Deut.  x.  1 7, 
18.  Nor  are  there  any  corrupt  Affedlions,  or  Paffions 
in  the  infinitely  Holy  God,  to  difpofe  him  to  that 
which  is  unjuft.  As  there  is  no  taking  of  Gifts,  fo 
there  is  no  Iniquity  with  the  Lord  our  God,  2  Chron. 
xix.  7.  He  is  a  righteousLord,  and  he  loveth  Righ- 
teoufnefs,  Pf.  xi.  7. 

The  yudgnicnts  of  God  are  a  great  deep  ;  they 
cannot  Ix  fathom'd  by  us  at  prefent:  but  his  Righ- 
tenufnefs  is  like  the  great  Mountains,  very  obvious, 
eafily  difccru'd.  Pf.  xxxvi.  6.  Amidft  the  Difficul- 
ties, which  exercised  the  Thoughts  of  the  Prophet, 
he  lays  down  this  Alfertion  as  a  certain  Truth,  by 
which  he  was  refolved  to  abide,  Righteous  art  thou^ 
O  Lord.  Jcr.  xii.  i.  Let  me  now  enquire  how  we 
ought  tobeaftecled  widi  this  Perfection  of  God. 

I. 


8er.  IV.  of  God,  73 

1.  Should  not  the  Confideration  of  God's  ^njlice 
awaken  in  us  an  holy  Awe  of  him  ?  The  Pfalmill 
declares,  that  his  Flejh  trembled  for  fear  of  God :  he 
was  afraid  of  his  fiidgments,  Pf.  cxix.  1 20.  How 
fhould  we  dread  to  offend  an  infinitely  righteous 
Majefty  ?  What  Horror  fhould  feize  Sinners,  when 
they  think  of  the  divine  Juftice  ?  This  Attribute  has 
a  moft  terrible  Aipedt  upon  them :  O  that  they  might 
be  rouzed  by  it  out  of  their  Security  ! 

2.  Is  God  perfiBly  jiift  ?  Is  it  not  then  of  the 
greatelT;  concern  tp  us  guilty  Creatures^  that  we  be 

found  in  Chrift  Jefus^  having  on  that  Righteoufnefs^ 
which  is  by  the  Faith  of  him  ?  How  fl:iall  we,  whofe 
Tranfgreffions  are  innumerable,  whofe  Duties  are  ve- 
ry defecftive,  appear,  as  we  are  in  ourfelves,  before  a 
God  of  infinite  Juftice  ?  Should  we  not  tlien,  withr 
out  delay,  apply  ourfelves  by  believing  to  Chrift, 
whom  God  hath  fet  forth  to  be  a  Propitiation  thro 
Faith  in  his  Blood  to  declare  his  Righteoujriefs  for  the 

Refnifjion  of  Sins.- r-Thaf  he  might  he  jufiy  and  a 

yuflifier  of  him  that  bclieveth  in  fefus.  Rom.  iii. 
25,  26.  God  has  in  his  Golpel  given  us  ground  to 
exped:,  that  our  fincere,  tho*  imperfed:.  Services, 
will  be  acceptable  to  him  thro'  Chrift,  i  Pet.  ii.  5. 
and  feeing  it  is  agreeable  to  God's  equitable  Conftitu- 
tion  to  make  them  happy,  who  adhere  with  Faith,- 
fulnefs  to  the  Gofpel  ^  and  to  punifh  thofe  th^t  are 
difobedient,  and  rife  up  in  Oppofition  to  it,  we  are 
told,  that  it  is  a  righteous  thing  with  him,  not  only 
to  render  Tribulation  to  the  one,  but  to  give  Reft  to 
the  other,  when  the  Lord  fl:all  be  revealed  from  Hea- 
ven with  his  mighty  Angels.  2  Thef.  i.  6,  y ,. 
I  proceed  to.  the 

V^''.  and  Laft  of  the  Divine  Perfections^  I  propcK 


74  ^^  Moral  P erf e£i ions 

fed  to  confider,  that  is.  Truth.  This,  as  it  is  a  mo- 
ral  Virtue,  fignifies  a  Conformity  of  Words  to 
Thoughts,  then  it  is  ftiled  Veracity  ;  and  a  Confor- 
mity of  Actions  to  Words,  then  it  is  called  Faith- 
fulnefs,  God  is  pcrfcBly  true  in  each  of  thefe  re- 
fpeds:  as  it  is  impollible  for  him  to  be  deceived  ;  fo 
•  it  is  certain,  that  he  will  not  deceive  his  Creatures. 
A  God  of  Truths  and  ^without  Iniquity ;  jtiji  and 
right  is  hi\  Deut.  xxxii.  4.  His  Faithfuhiejs  JJmU 
never faiL  Pf  Ixxxix.  33.  The  Mountains  Jhall  de- 
part^ and  the  Hills  he  removed:,  but  the  Covenant 
of  his  Peace  P^mU  not  be  removed  \  or  made  void.  If 
iiv.  10.  It  is  impojjihle  for  God  to  lye  \  Heb.  vi.  18. 
for  this  would  argue  very  great  Imperfedion :  Ihould 
he  violate  his  Word,  he  would  deny  himfelf  which 
he  cannot  do,  2  Tim.  ii.  13.  No  Difficulties  can  a- 
rife  to  render  the  Performance  of  God's  Promifes 
impracticable.  The  Faith  of  Abraham  in  the  midll; 
of  great  Difcouragemenis  was  fupported  by  this  Con- 
lideration  :  it  is  laid,  That  he  fi^gger  d  not  at  the 
Promife  thro'  Unbelief ,  but  was  ftrong  in  Faithy 
giving  Glory  to  God\  being  fully  perfuaded^  that 
what  he  had  promife d  he  was  able  to  perform,  Rom. 
iv.  20,  2 1 .  Nor  is  God  liable  to  a  Change  of  Mind ; 
He  is  not  a  Man^  that  hejhould  lye  \  neither  the  Son 
of  Man y  that  he  Jloould  repent.  Num.  xxiii.  19. 

Let  us  now  apply  to  ourfelves  what  has  been  faid 
under  this  Head. 

1 .  We  may  hence  learn,  that  we  ought  heartily 
to  embrace  whatever  God  has  revealed  to  us :  tho' 
our  Reafon  cannot  comprehend  it,  yet  if  we  have 
fufficient  Evidence  of  its  being  fpoken  by  God,  we 
may  be  fure  it  is  true.  There  is  no  danger  of  our  be- 
ing led  into  any  Error  by  the  Word  of  the  True  God^ 

2.  We  may  hence  infer  the  F>.eafonablenefs  of  a 

pdf4 


Ser.  IV.  of  God,  y^ 

fledfaft  Reliance  upon  God's  Pro?mfes,  Great  is  the 
Guilt  of  thole,  who  will  not  believe  God,  they  are 
faid  to  make  him  a  Lya?\  i  John  v.  lo.  Should 
not  we  dread  being  guilty  of  putting  io  grols  an 
Affront  upon  the  God  of  Truth? 

I  ihall  conclude  with  fome  general  Refled;ions. 

1.  It  Iholild  yield  us  great  Siitisfaftion  to  confider 
that  fuch  'ipe7^feB  Being  as  God  is,  goiierns  the  World, 
This  gives  unfpeakable  Encouragement  to  the  Prac- 
tice of  Virtue  and  Religion.  Let  us  adore  and  ad- 
mire the  divine  Perfedions.  Let  us  love  the  Lord 
with  all  our  Hearts,  and  ferve  him  with  all  our 
Strength,  who  is  infinitely  ^wije^  goodjoolyjtfft  and  true. 

2.  We  fhould  m  our  Contemplations  of  God 
and  Condufl:  towards  him,  have  a  ftrid  Regard  to 
the  Harmony  of  his  Attributes.  He  never  dilplays 
any  one  of  his  Excellencies,  but  in  a  Confiftence  with 
the  Honour  of  the  reft  of  them.  It  is  fit  we  fliould 
confider  him  not  only  as  an  infiriitely^^i?4  but  as  an 
infinitely  wife  and  righteous  Bcmg,  A  partial  View  of 
God's  Perfedions  will  be  apt  to  lead  us  into  danp-e- 
rous  Errors,  both  in  Judgment  and  Practice. 

3.  Blefled  are  they,  who  tipon  good  Grounds  can 
call  this  per  feci  Being  their  Father,  and  their  God, 
Tha|  this  may  be  our  Happinefs,  let  us  fincerely  give 
up  ourfelves  to  God,  thro'  Chrift,  and  take  him  to 
be  our  Portion  for  ever.  Great  is  their  Guilt  and 
Folly  who  live  as  without  God  in  the  World,  who 
prefer  Vanities  and  Trifles  to  him ;  what  the  Pfal- 
miftfaid,  addrefling  himfelf  unto  God,  fhould  be  the 
unfeigned  Language  of  every  one  of  us.  Whom  have 
J  in  Heaven  but  thee  ?  and  there  is  7wne  upon  Earth 
thatldefire  befides  thee.  We  Ihould  follow  hard 
after  him;  it  ought  to  be  the  conftant  Care  of  our 
Lives  to  fccure  to  ourfelves  his  Favour  andEnjoymacnt. 

SER 


76  ThcDoBrineof 


SERMON     V' 


The  Doflrine  of  the  Blefled  Trinity  ;  or 
God  the  Father,  Son,  and  Holy  Spirit. 


Matthew  XXVIII.  19. 

Baptizing  them  in  the  Name  of  the  Father^ 

and  of  the  Son,  and  of  the  HolyGhoJi. 

I  HAVE  chofe  this  Text  as  proper  to  introduce 
a  Difcourfe  on  the  Dodrine  of  the  ever-bleffed 
Trinity,  which  falls   to  my  lot   in  this  Courfe  of 
Sermons.     Here  each  of  the  Sacred  Three  are  di- 
fiindly  mentioned  by  Name,  the  Father,  the  Son 
and  the  Holy  Ghoft,     Their  being  named  thus  fe- 
parately,  implies  a  Diffindion  of  Perfons,  and  the 
Command  of  Chrift  to  baptize  into  all  their  Names 
denotes  their  Equality  in  Nature ;  or  that  each  is 
God,  that  God  to  whofe  Service  we  fliould  be  de- 
voted,   and  to  whom  all  rel  g  ous  Worfliip  and  O- 
bedience  ismofljuffly  due.     W^e  are  alfo  led,  by 
this  Text,  to  confider  our  Concern  with  each  of  thefe 
Sacred  Three;  and  what  Regards,  and  what  Duties 
^ve   owe  them,  into  whofe  Names  we   have  been 
baptized,  and  to  whofe  Service  we  have   been  con- 
iecrated.     I  need  not  tell  you  what  mighty  Difputes 
have  been  rais'd  about  this  Dodrine,  and  what  num- 
bers of  Volumes  have  been  writ  and  publiflied  upon 
It :  Hemuft  be  a  Stra?iger  in  our  Ilrael  that  knows 
not  tkeje  things.     But,  for  my  part,  I  have  neither 

Time 


Ser.  V.  /^^  Trinity.  77 

Time  at  prefent,  nor  rnuch  Inclination  to  take  any- 
other  Book  under  Confideration,  in  this  Argument, 
but  the  Bible  only.  I  fhall  content  myfelf  with 
laying  the  Doftrine  before  you  as  I  find  it  there, 
without  Glols  or  Difguife ;  and  I  hope  to  do  it, 
without  offering  any  Violence  to  one  fingle  Text, 
to  make  it  fpeak  the  Sentiment  of  any  Party. 

I  fliall  range  my  Difcourfe  under  thefe  five  gene- 
ral Heads  or  Propofitions,  which  will,  I  fuppofe, 
take  in  the  Sum  of  what  the  Scripture  dorh  certdinly 
reveal  to  us,  as  neceffaiy  to  be  known,  and  believed 
concerning  this  matter. 

Firji^  That  there  is  one  only  Supreme  Being,  to 
whom  the  Name  of  God  does  properly  belong,  to 
whom  divine  Attributes  are  properly  afcribed,  and 
who  is  the  only  proper  Objeft  of  all  religious  Wor- 
fhip. 

Secondly^  That  there  are  Three  diftindt  Perfons, 
mentioned  in  the  Scriptures,  even  the  Father,  the 
Son,  and  the  Holy  Ghoft ;  to  each  of  whom  the 
Name  of  God  is  properly  given,  divine  Attributes 
are  afcribed,  and  religious  Worfliip  is  due.  From 
whence  it  will  follow, 

Thirdly,  That  thefe  Three,  the  Father,  the  Son, 
and  the  Holy  Ghoft,  are  one  God,  the  fame  in  Sub- 
ft^nce.  Power  and  Glory. 

Fourthly,  That  a  diftindl:  Part  and  Province,  in 
the  Affair  of  Man's  Salvation,  is  afligned  in  Scrip- 
ture to  each  of  the  Sacred  Three.     And  therefore. 

Fifthly,  That  we  have  a  diftindl  Concern,  widi 
each  of  thefe  Sacred  Three;  and  there  are  Duties 
which  we  owe  to  each  of  them  feverally. 

Tho'  the  firft  of  thefe  Propofitions  does  not  ex- 

preflly 


7  S  T^he  Docirine  of 

preflly  treat  of  the  Trinity,  yet   we   fliall   find  it 

highly  necelTary  in  this  Argument,  viz, 

Firjl,  That  there  is  one  only  Supreme  Being,  to 
whom  the  Name  of  God  does  properly  belong,  to 
whom  divine  Attributes  are  properly  afcribed,'^and 
who  is  the  only  proper  Qbjed:  of  all  religious  Wor- 
fliip. 

That  there  is  one  only  Suf5reme  God,  the  firft 
and  the  greateft  of  all  Beings,  is  among  the  firft, 
and  the  plaineft  Principles  of  Natural  Religion  :  and 
there  is  no  Dodlrine  to  which  the  Scriptures  crjve  a 
more  exprefs  Teflimony,  both  in  the  Old  and^New 
Teftament.  Hear,  O  Ifrael,  the  Lord  thy  God  is 
one  Lord,  faid  Mojes,  the  greateft  Prophet  of  the 
Old  Teftament,  Ueut.  vi.  4.  Jefus  our  Saviour  has 
confirmed  that  Teftimony,  Mark  xii.  29.  and  he 
owned,  that  the  Scribe  anfwered  difcreetly,  when 
he  thus  glofled  on  that  text ;  There  is  'one  God^ 
and  there  is  no7ie  other  but  he^  ver.  32.  that  is,  none 
other  to  whom  that  Name  and  Title  does  properly 
belong,  but  to  the  one  Supreme  God.  For  tho', 
as  St.  Paid  fays,  There  are  that  are  called  Gods  many, 
and  Lords  many,  yet  to  us  there  is  but  o?ie  God.  i  Cor. 
viii.  6.  When,  therefore,  the  Name  GOD  is  gi- 
ven in  Scripture  to  any  other  Beings,  befides  the 
One  Supreme,  it  is  only  on  account  of  fome 
particular  Property,  or  fome  Circumftance  or  other, 
in  which  tli^ey  fome  way  refembled  God  3  but  it  is 
not  given  to  any  of  them,  as  the  Name  that  proper- 
ly belongs  to  their  Nature.  Thus  Mofes  was  a 
God  to  Pharaohj  and  Aaron  was  his  Prophet  >  Ex. 
vii.i.  becaufe  ^^ro;7  received  the  divine  MefTages, 
which  he  carried  to  Pharaoh,  immediately  from 
Mofes ;  whereas  other  Prophets  received  their  Mcf- 


iages 


Ser.V.         the  Trinity.  79 

Jages  to  the  People^  immediately  from  God  himfelf. 
In  this  one  relped,  Mofh  flood  as  in  the  place  of 
God.  Thus  alfo  the  Idols  of  the  Heathens  are  called 
GodSj  becaufe  they  were  worfhipped,  though  by 
Nature  they  are  no  Gods,  So  alfo  Princes  and  Pro- 
phets are  fomctimes  'Called  Gods,  either  becaufe  they 
fome  way  refembled  God,  in  relped;  of  Dominion  -, 
Or  becaufe  they  appeared  to  exert  a  divine  Power 
in  fome  extraordinary  Operations  and  Mii'acles.  But 
G  O  D  is  the  appropriate  Name  of  the  Supreme  Be- 
ing only :  and  whenever  it  is  given  to  any  Creatures, 
it  is  only  in  an  improper  Senfe,  becaufe  of  forne 
fort  of  Refemblance,  which,  in  fome  particular 
refpedt  or  other,  they  bore  to  God.  Therefore, 
Saint  Paul  diftinguiflies  the  True  Gody  from  them 
which  by  Nature  are  no  Gods^  on  what  account  fo- 
ever  they  are  called  by  that  Name.  Ga/at.  iv.  8. 
which  plainly  implies,  that  G  O  D  is  the  natural  and 
proper  Name  of  the  Supreme  Being  only.  And  fo 
is  the  Name  Jehovah  too,  which  God  does  not 
allow  to  be  given  to  any  inferior  Being,  on  any  ac- 
count whatever.  lam  Jehovah,  fays  he,  t/Mt  is  ?ny 
Name^  and  my  Glory  it'ill  1 7iot  give  to  another.  IC 
xlii.  8.  'ThoUy  whofe  Name  alone  is  Jehovah,  art  the 
moji  high  over  all  the  Earth.  Pf.  Ixxxiii.  18. 

I  go  on  to  obferve,  that  there  are  certain  Per- 
fections and  Attributes,  which  belong  to  the  one 
Supreme  God,  and  to  none  befides  him  :  fuch  as 
Eternity,  "Thus  faith  the  Lord,  the  King  of  Ifrrd, 
and  his  Redeemer  the  Lord  of  Ho  ft  s^  I  am  the  fir  ft  ^ 
and  I  am  the  laji^  and  beft'des  ?7ie  there  is  7io  God. 
If  xliv.  6.  Omnipotence,  With  God  all  things  are 
po/Jibky  Matt.  xix.  26.  Omniprefence,  or  that  He  is 
prefent  in  all  places,  at  one  and  the  fame  timiC.  Do 
not  I  fill  Heaven  and  Earthy  faith  the  Lord  ?  Jer. 

xxiii. 


86  "The  DoEirine  of 

xxiii.  ^4,     Omnifcience,  is  another  peculiar  Attribute 
of  the  one  Supreme  God.     There  is   one  Inftance 
of  it,  which  is,  in  a  very  particular  manner  appro- 
priated to  him  in  Scripture,  viz,  that  he  knows  the 
Hearts  of  Men  \  I'bou^  even  thou,  only  knoweft  the 
Hearts  of  all  the  Children  of  Men,   i  Kings  viii.  39. 
The  laft  thing  to  be  obferved  under  this  general 
Head  is,  that  this  one  Supreme  God  is  the  only  pro- 
per Objed:   of  religious  Worfliip.     This  Honour  of 
being  worfliipped,  is  fo  peculiarly  the  Prerogative  of 
the  great  God,  that  he  will,  on  no  account,  fuffer 
it  to  be  given  to   any  inferior  Being;     It  was  the 
firft  Command  which  he  gave  to  Ifrael,  with  fuch 
awful  Solemnity,  at  Mount  Sinai,  Thou  JJ:alt  have 
no  other  Gods  before  me  ;  that  is,  no  other  Objefts  of 
religious  Worfliip.     And  that  Text,  which  our  Sa- 
viour quoted  out  of  the  Old  Teftament,  in  anfwer  to 
a  Temptation  of  Satan,  is  moft  exprefs  to  this  pur- 
pofe.  hiike  iv.  8';  It  is  written,   laid  he,  thou  /halt 
ivorjhip  the  Lord  thy  God,  and  him  only  fialt  thou 
ferve.     Some  indeed  have  dreamed  of  zfiprejjie,  and 
a  fubordinate  divine    Worfhip  ;  but  it  is  plain,  that 
our  Saviour  allowed  of  no  fuch  Diftin6lion  ;  for  the 
Devil  did  neither  demand,  nor  exped:,  to  be  wor- 
fliipped  as  the  Supreme  God ;  no,  he   freely  owned 
that  all  the  Power  which  he  had,  over   the  King- 
doms of  the  World,  was  delivered  to  hi?n  ;   a  plain 
ConfefTion,  tliat  he  was  not  the  Supreme,  Verfe  6. 
and  therefore  it  could  be  nothing  elfe  but  a  fubordi- 
nate, or  inferior  divine  Worfliip,  which  he   would 
have  pcrfuaded  Chrifl  to  honour  him  with.     Now, 
had  it  been  lawful,  in  any  cafe,  to  pay  divine  Wor- 
fhip to  a  Creature,   the  proper   Anfwer  muft,  cer- 
tainly, have  been  this  -,  That  he  was  but  a  Devil, 
and  therefore  not  worthy  of  it,  whatever  fome  other 

more 


Ser.  V,  lie  Trinit v.  St 

more  excellent  Creatures  might  be.  Bat  our  Sa- 
viour flatly  denies,  that  any  loit  of  divine  Worfliip 
ought  to  be  paid  to  any  Creature  at  all.  He  afiirms, 
and  proves  it,  by  an  exprefs  Text  of  Scripture,  That 
God  muil  be  woriTiipped,  and  nOne  but  he. 

Thus  it  appears,  with  very  fafRcient  Evidence, 
that  the  Name  GOD  is  the  proper  and  natural 
Name  only  of  the  one  Supreme  Being  5  that  to  him 
alone  divine  Attributes  are  properly  afcribed,  and 
that  he  is  the  only  proper  Objedl  of  all  religious 
Worlhip.  We  now  go  on  to  the  next  Propolition, 
viz. 

Secondly,  That  there  are  three  diftind:  Perfons 
mentioned  in  the  Scriptures,  to  each  of  whom  the 
Name  of  God  is  properly  given,  divine  Attributes 
are  afcribed,  and  religious  Worlliip  is  due  3  even  the 
Father,  the  Son,  and  the  Holy  Ghoft. 

Thefe  Three  are  not  only  called  by  diftincl  and 
different  Names  ;  but  they  are  revealed  and  repre- 
fented  to  us  under  very  diftind:  perlbnal  Properties, 
and  Charaders.  Thus  we  read  of  one  God  the  Fa- 
ther, of  whom  are  all  things ^  and  we  in  him  ;  ^nd  of 
one  Lord  J  ejus  Chrijl,  by  whom  are  all  things,  and 
we  by  him ;  and  of  one  Spirit,  or  Holy  Ghoft,  by 
whom,  through  Chriji^  we  have  an  Accefs  unto  the 
Father,  i  Cor.  viii.  5, 6.  Eph.  ii.  1 8.  We  read  of  the 
Father's  begetting  the  Son,  of  the  Son's  being  be-^ 
gotten,  and  fent  by  the  Father,  and  of  the  Holy 
Ghoft's  proceeding  from  the  Father,  and  being  fcnt 
by  him  in  his  Son's  Name.  We  read  alfo  of  diilind: 
and  different  Bleflings,  which  are  imparted  to  us 
from  each  of  thefe  Sacred  Three  j  as  of  the  Love  of 
God  the  Father,  the  Grace  of  our  Lord  '^ejus  Chrijl, 
and  the  Cofnmunion  of  the  Holy  Ghoji,  2  Cor.  xiii.  14. 
Vol.  L  G  And 


82  7^^  DoSirtne  of 

And  fince  they  are  thus  reprefented  to  us  in  Scrip- 
ture, under  different  perfonal  Characters;  it  feems 
not  at  all  improper  to  call  them  Thr^e  Perfons ;  altho' 
that  Phrafe  is  not  to  be  found  expreffly  in  the  Bible: 
and  tho'  it  murt  alfo  be  allowed,  that  the  word  Per- 
fon,  when  thus  applied^  is  not  to  be  taken  in  the 
moil  common  and  natural  Senfe.     For  fo  three  Perr 
fons  would  fignify  three  diftindl  intelligent  Beings, 
as  Peter ^  James^  and  John  are  three  Perfons ;  or, 
as  applied  to   the  Father,  Son,  and  Holy  Ghoft,  it 
would   fignify  three  Gods.     But  yet,  for  want  of 
fome  more  proper  Word,  this  has  long  been  agreed 
on,  and  pretty  generally  ufed,  to  denote  the  Diftinc- 
tion  of  the  One  God  into  the  Sacred  Three,  the  Fa- 
ther, the  Son,   and   the  Holy  Ghoft.     That   the 
Names  and  Characters   of  Supreme  Godhead,  are 
applied  in  Scripture  to  the  firft  Perfon,  or  the  Father, 
I  need  not  take  up  any  time  to  prove ;  that  is  allow- 
ed on  all  hands.     And,   methinks,  it  is  fomewhat 
ftrange,  that  the  fame  fliould  be  denied  concerning 
the  odier  two,  the  Son,  and  the  Holy  Ghofr,  by 
any  who  own  the  Authority  of  the  Bible,  and  who 
are  willing  to  fubmit  their  Faith  to  the  Divine  Re- 
velation: when  there  are  fo  many  plain,  and  exprels 
Teftimonies,  in  the  Scriptures,  to  the  fupreme,  and 
eternal  Deity  of  them  both.     For, 

I.  There  we  find  both  the  Son,  and  the  Holy 
Ghoft,  expreflly  called  God,  in  the  fame  itnic  as  the 
Father.  Of  Chrift,  it  is  faid.  The  Word  was  God. 
Joh.  i.  I.  He  was  God maiufefi  in  the  FleJJ:,  i  Tim. 
iii.  16.  Emma?inel^  or  God  with  us.  Matt.  i.  23. 
Chrift  is  o'ver  ally  God  bleJJ'ed  for  ever,  Kom,\x.  ^, 
Nay,  not  only  the  Name  GOD,  is  given  to  the 
Son,  as  well  as  to  the  Father;  but  the  Name  JE- 
HOVAH  too,  which  is  on  no  account  allowed 

to 


«• 


Ser.  V.  />5^  Trinity.  83 

to  be  given  to  any:  Creature.  He  is  Jekovah  our 
Righteoiijhefs,  Jer.  xxiii.  6.  And  I  make  no  doubt, 
but  Chriil  our  Saviour,  is  that  Lord  Jehovahy  in 
w^hom  the  Seed  of  Tfrael  ihould  have  Righteoufnefs, 
and  Strength ;  in  whom  they  were  to  be  juftified, 
and  in  whom  they  ihould  glory.  //.'  xlv.  24,  25. 

The  Holy  Glioft  is  likewile  called  God,  for 
to  lye  to  the  Holy  Ghoji^  is  to  lye  unto  God,  Ads  v. 
3,  4.  And  true  Chriftians  are  faid  to  be  the  Teinples 
of  God,  in  as  much  as,  ttje  Sprit  of  God  dwelleth 
in  them,  i  Cor.  iii.  16.  To  him  alfo  the  Name 
Jehovah  is  given  in  Scripture,  as  w^eil  as  to  the  Son, 
and  to  the  Father.  For  what  the  Lord  Jehovah 
faid,  If  vi.  9.  is  expreffly  faid  by  Saint  Paul^  to  have 
been  ipoken ,  by  the  Holy  Ghou,  ^t^'^  xxviii.  25. 
Thus  we  have  feen,  that  the  proper  and  peculiar 
Namesbf  the  one  Supreme  Being,  GOD  aud  JE- 
HOVAH, are  given  in  Scripture  to  the  Son,  and 
to  the  Holy  Gholl:, "  as  well  as  to  the  Father.     And 

2.  Are  the  propei'  and  peculiar  Attributes,  and 
Perfed'ions  of  the  Supreme  Deity,  afcribed  both  to 
the  Son,  and  to  the  Holy  Ghoit.  Such-  as.  Eterni- 
ty. Is  God  thefirji-  and  th  Icijl  ?  fo  is  Chrid,  Rev, 
i.  17.  I  a?n  the  firfl  and  the  la  ft.  And  the  Holy 
Ghoft  is  called,  the  eter?ial  Spirit,  Heb.  ix.  14.  Is 
Omnipotence  peculiar  to  the  Deity  ?  We  learn  from 
Scripture,  that  Chrifr,  the  Son  of  God,  is  poflefTed 
of  it  as  well  as  the  Father ;  for  he  is  called  the  Migh- 
ty God.  If.  ix.  6.  He  has  Poiver  to  fuhdue  all  things 
to  hifnfelf  Phil.  iii.  2 1.  And  the  whole  Work  both 
of  Creation,  and  Providence,  is  afcribed  to  him.  Col. 
i.  16,  17.  By  him  were  all  things  created,  he  is 
before  all  things,  a?2d  by  him  all  things  conffl.  A- 
gain,  to  be  Omniprefent,  is  the  Perfeftion  of  the 
Son,  and  of  the  Holy  Ghoft,  as  well  as  of  the  Fa- 

G  2  ther. 


84  The  DoEirtne  of 

ther.  Of  Chrift  it  is  faid,  that  Heflleth  all  in  all, 
Eph.  i.  23.  that  tho'  he  came  down  from  Heaven, 
and  dwelt  here  upon  Earth,  as  the  Son  of  Man,  yet 
that  he  was  ftill  in  Heaven  by  a  fuperiour  Nature ; 
for  No  Man  hath  ajcended  up  to  Heaven,  but  he 
that  came  down  fro?n  Heaven,  'even  the  Son  of  Ma7i 
ivhichis  in  Heaven,  John  iii.  13.  Or  if  the  Argu- 
ment from  that  Text  fhould  admit  of  any  doubt  j 
yet  who  but  the  immenfe  God,  could  make  fuch 
Promifes,  as  Chrift  has  made  to  his  Church  and  Dif- 
ciples  ?  viz,  that  He  would  be  with  them  alway, 
even  unto  the  end  of  the  /i^VA/.  Matt,  xxviii.  20. 
And  that  where  two  or  three  are  gathered  together 
in  his  Name^  tho*  there  fliould  be  never  fo  many 
Hundreds,  or  Thoufands  of  fuch  worfhipping  Af- 
femblies,  all  at  the  fame  time,  and  thefe  in  the  moft 
remote  and  diftant  Parts  of  the  World,  from  one 
another,  yet  that  he  would  be  in  the  midft  of  them  all, 
and  prefent  with  them  all,  and  blefs  them  all.  Matt, 
xviii.  20.  And  as  to  the  Omniprefence  of  the  Spirit, 
or  Holy  Ghoft,  we  have  the  Teftimony  of  David, 
Pf.  cxxxix.  7.  Whither  JImU  I  go  from  thy  Spirit, 
or  whither  Jhall  I  flee  from  thy  Prefence?  If  I  afcend 
up  into  Heaven,  thou  art  there,  &c. 

Omnifcience  is  another  peculiar  Attribute  and  Per- 
feftion  of  God.  He  only  knows  the  Hearts  of  Men  : 
and  yet  it  is  expreflly  faid  of  Chrift  our  Saviour,  that 
He  knew  all  Men,  and  needed  not  that  any  fldould  tef- 
tify  of  Man^  for  he  knew  what  was  in  Man,  John 
ii.  24, 25,  and  that  He  knew  their  Noughts,  Matt, 
xii.  25  And  the  Holy  Spirit  is  faid  io  fear ch  all 
things y  even  the  deep  things  of  God,  i  Cor.  ii.  10. 
Thus,  we  have  very  clear ,  and  exprefs  Tcitimonies 
in  the  Scriptures,  that  divine  Attributes  and  Perfec- 
tions 


Ser.  V.  //5^  Trinity.  8^ 

tions  belong  to  the  Son,  and  to  the  Holy  Ghoft,  as 
well  as  to  the  Father. 

3.  The  other  peculiar  and  unalienable  Prerogative 
of  the  one  Supreme  God,  which  I  have  mentioned 
before,  is,  that  he  is  the  only  fit  Object  of  all  religious 
Worfnip.  Yet  it  is  written  in  the  Scripture,  Tbaf 
all  Men  frmdd  honour  the  Son^  even  as  they  honour 
the  Father,  John  v.  23.  And  \\q\n  many  Inftances 
have  we  in  the  New  Teftament,  of  Prayers  and 
Praifes  being  offered  up  to  Chrift,  both  before  his 
Death,  and  fince  his  Afcenfion  into  Heaven  ?  To 
him  the  Apoftle  Paid  made  his  Prayer,  in  an  Hoiu* 
of  Temptation,  That  the  Mejjenger  of  Satan  might 
depart  fro?n  hifn^  2  Cor.  xii.  8.  And  Stephen^  tlie 
firft  Chriflian  Martyr,  worfliipped  him,  and  prayed 
to  him  with  his  laft  Breath,  faying.  Lord  J  ejus  ^  re- 
ceive my  Spirit^  Adls  vii.  59.  To  him  the  Worfhip 
of  Angels  is  direfted,  as  we  read,  Heb,  i.  6.  He 
Jaid^  let  all  the  Angeh  of  God  worjhip  him  3  and  the 
glorified  Saints  in  Heaven  are  reprefented,  more  than 
once,  in  the  Book  of  the  Revelations^  as  paying  their 
divine  Homage  to  the  glorified  Jefiis,  and  celebrating 
his  Praifes  in  their  facred  Songs,  finging  their  Halle- 
hijahs  to  Him  that  ftteth  on  the  "Throne^  and  unto 
the  Lamb  for  ever  and  ever. 

It  muft  be  owned,  that  there  is  not  in  Scripture 
any  dired:  Comimand,  or  Example,  of  offering  up 
Prayers  or  Praifes  to  the  Holy  Ghoft :  but  the  other 
Proofs  of  his  Deity,  from  the  Names,  and  Attributes  of 
God  being  afcribed  to  him,  are  very  fuff.cient.  And 
if  he  is  the  Supreme  God,  as  well  as  the  Son,  and 
the  Father ;  it  will  follow,  that  he  muft  needs  he 
the  proper  Objedt  of  divine  Worftiip  as  they  are. 

Having  thus  proved,  that  there  is  one  only  Supreme 
God,  and  that  there  are  three  diftind  Perfons,  men- 

G  3  tioacd 


86  T^e  DoBrine  of 

tioned  in  Scripture,  to  each  of  >vhom  the  Names  of 
God  are  oivcn,  divine  Attributes  are  afcribed,  and  re- 
ligious Worfliip  is  due  3  it  will  very  evidently  follow^, 

thirdly.  That  thefe  Three,  the  Father,  the  Son, 
and  the  Holy  Ghoft,  are  one  God ;  or,  that  tho' 
they  are  really  diitindt  from  one  another,  they  are  all 
united  in  Deity.  But  how  they  are  diftinguiflied, 
and  how  they  are  united,  how  they  are  Three,  and 
how  they  are  One,  I  cannot  pretend  to  tell  you ; 
and  I  fuppofe,  it  is  above  the  v/eak  Conceptions  of  a- 
ny  Men  fully  to  comprehend  it.  We,  who  know 
fo  little,  even  of  ourfelves,  and  how  our  own  Souls 
and  Bodies  are  united  in  one  Man,  muft  not  expect, 
furely,  thoroughly  to  underftand  the  infinite  divine 
Nature.  Methinks,  it  argues  both  Pride  and  Ig- 
norance, for  Men  to  refufe  to  believe  what  God,  who 
only  knows  himfelf,  has  been  pleafed  to  declare  to  us 
concerning  his  own  Nature,  merely  becaufe  their  nar- 
row Minds  cannot  comprehend  the  foil  Meaning  of 
it.  I  defire  humbly,  and  contentedly  to  take  God's 
Word,  and  to  believe  whatever  he  tells  me  to  be  true, 
tho'  I  am  not  able  to  conceive  every  thing  about  it. 
And  after  all  the  Outcry  that  has  been  made  of  Ab- 
furdity,  and  Contradidion  in  Terms,  in  that  Scrip- 
ture Propofition,  thefe  'Three  are  One,  I  cannot  fee 
any  tiling  in  it,  that  is  fhocking  to  Reafon  at  all. 
That  the  fame  Being,  or  the  fame  Thing,  fhould  be 
One  in  one  fenfe,  and  yet  Two  or  Three,  or  more, 
in  another  ienfe,  where  is  the  Abfurdity  of  it  ?  That 
Length,  Breadth  and  Thlcknefs,  flioiild  be  three 
Dimenfions  of  one  and  the  lame  folid  Body :  that 
the  K^ngoi  Great  Brit  am  ^  the  Duke  of  Brunjhmc^ 
and  the  Arch-Treafurer  of  the  Koman  JLrnpirCy 
fhould  be  one  and  the  fame  Man,  where  is  the  Ab- 

furdity 


Ser.  V.         /^^  Trinity.  87 

furdity  and  Contradidlion  to  Reafon  in  all  that  ?  I  do 
not  mention  thefe  as  any  fort  of  Similitudes,  or  II- 
luftration.s  of  the  divine  Trinity  and  Unity  ;  moil 
probably,  no  proper  Similitudes  can  be  found,  in  all 
the  Worlds  of  Creatures,  to  illuftrate  that  by:  but 
yet  they  are  proper  enough  to  (how,  that  it  is  not,  in 
itfelf,  abfurd,  'tis  no  Contradiction  in  terms  to  fay, 
'Thefe  Three  are  One,  Since  the  very  fame  may  be 
faid,  moft  reafonably,  and  moil  truly,  in  feveral 
other  cafes,  and  about  feveral  other  matters :  that  in 
one  fenfe,  and  in  one  refpedl,  tliey  are  Three,  or  more, 
while  in  fome  other  fenfe,  and  in  ibme  other  refpedl, 
they  are  but  One.  And  who  then  will-  take  upon 
him  to  fiy,  that  it  can  in  no  fenfe  be  truly  faid  of  the 
divine  Nature,  and  of  the  divine  Perfons,  Thefe 
Three  are  one  God  ?  To  fay  that  Three,  are  One^  in 
the  fame  fenfe,  and  in  the  very  fame  refpedl,  in 
which  they  are  Three y  would,  no  doubt,  be  a  Con- 
tradidlion  in  terms ;  as  that  three  Perfons  are  one  Per- 
fon,  or  three  Gods  are  one  God.  But  the  Scripture 
fays  no  f  jch  matter ;  all  the  pretended  Abfurdity,  in 
this  Do'ftrine,  is  made  by  the  Objedters  agairift  it,  and 
is  no  where  to  be  found  in  the  Bible.  Three  Per- 
fons, and  yet  One  God,  there  is  no  Abfurdity  in  that 
at  all.  It  furpaifes  our  prefent  Reafon,  indeed,  fully 
to  underiland  it ;  and  fodo  a  thoufand  things  befides, 
which  yet  we  know  are  true  and  real.  But  here  is 
no  Contradidlion  to  Reafon  at  all  in  this  Propofition, 
that  thefe  Three,  the  Father,  the  Son,  and  the  Holy 
Ghofl,  are  One  God.     The  next  Proportion  is. 

Fourthly ,  That  a  diftinft  Part,  and  Province  in 
the  Affair  of  Man's  Salvadon,  is  alligned  in  Scripture 
to  each  of  the  Sacred  Three.  Thus,  for  inflance, 
EleBion  is,  in  Scripture,  aicribed  to  the  Father. 
Bkjjed  be    God  the  Father,  ^icho  hath  chofen  tis  tfi 

G  4  Cjrijf 


88  TheDoclrine  of 

Chrifl  before  the  Foundation  of  the  World,  Eph.  i.  354, 
Redemfyiion  is  afcribed  to  the  Son  of  God,  as  his  pro- 
per Work  and  Province.  He  it  is  who  took  our 
Flefh  and  Blood,  and  dwelt  amongft  us,  and  gave 
himfelffor  lis,  that  he  might  redeem  us.  Tit.  ii.  14. 
And  it  is  in  him  that  we  have  Redemption^  eve?! 
through  his  Blood.  Eph.  i.  7.  And  the  Holy  Ghoft 
converts^  and  JdnBijies  all  thofe,  whom  the  Father 
ele5:s,  and  tlie  Son  redeems.  It  is  the  Spirit  that 
quickemth^  fays  Chrift.  ^ohn  vi.  63.  Regeneration^ 
or  the  New  Birth,  is  afcribed  to  his  Influence,  ^ohn 
iii.  5.  And  thofe  Sinners,  who  become  holy  Per- 
fons,  and  are  acceptable  unto  God,  arejanditjied  by 
the  Holy  Ghoji.  Rom.  xv.  16. 

Again,  The  Scriptures  reprefent  it  as  the  proper 
Province  of  the  Father  to  pardon  Sinners  -,  of  the 
Son,  to  ma!:e  Attonemcnt  for  their  Sins,  and  fo  to 
render  it  confiftent  with  the  Juflice,  and  Holinefs, 
and  Truth  of  God  to  forgive  them,  and  to  become 
reconciled  to  them  ;  and  it  is  the  Province  of  the  Ho- 
ly Ghoft  to  apply ^  and  tofeal  the  Pardon  to  thofe 
happy  Perfons  for  whom  it  is  defigned,  and  to  whom 
it  is  gran'-ed.  It  is  God  that  jiijlijieth^  it  is  Chrijl 
that  died,  Rom.  viii.  33,  34.  And  whenever  the 
Gofpel  proves  an  effectual  Means  of  any  Sinners  ob- 
taining Pardon,  and  Salvation,  it  comes  to  them  in 
Power ^  and  in  the  Holy  Ghojt,  i  Thef  i.  5.  To 
him  it  belongs  to  comfort  the  Souls  of  Believers,  with 
a  Knowledge  and  AiTu ranee  of  their  Pardon,  and 
Peace  widi  God.  It  is  by  the  holy  Spirit  of  God  that 
they  are  fealed  unto  the  Day  of  Redemption,  And 
He  witnefeth  with  their  Spirit^  that  they  are  the 
Sons  oj  God, 

A  farther  Inflance  of  the  diftind:  Province  of  each 
of  the  Sacred  Three,  may   be   in  the  Affair  of  our 

Accefs 


Ser.  Y-  i^^  Trinity.  89 

Accefs  to  God  in  holy  Duties.  Thro'  him,  1.  e.  Chrift, 
we  have  an  Accefs,  by  one  Spirit^  unto  the  Father. 
Eph.  ii.  18.  We  have  Accefs  unto  the  Father, 
Chrift  hath  taught  us  to  pray  to  Our  Father,  which 
is  in  Heaven,  We  are  direded  to  pray,  and  to  pay 
all  our  Devotions,  in  the  Name  of  Jefus  Chrift  the 
Mediator,  who  offers  up  the  Prayers  of  all  the  Saints, 
with  the  Incenfe  of  his  own  Sacrifice,  and  obtains 
their  Acceptance  in  Heaven.  And  it  is  the  Office 
and  Work  of  the  Spirit  of  God  to  teach  us,  and  help 
us  to  pray  in  a  becoming  Manner.  The  Spirit  help- 
eth  our  Infirmities^  aJid  maketh  Intercejjion  for  us, 
Rom.  viii.  26.  Thus  we  have  Accels  unto  the  Fa- 
ther, thro'  the  Son,  and  by  the  Spirit  s  not  but  that 
it  is  very  fit  and  proper,  to  pray  to  the  Son  and  to 
the  Holy  Ghoft  too,  eipecially  for  fuch  Bleflings  as 
belong  to  the  peculiar  Province  of  each  of  them  to 
beftow  upon  us.  Thus,  it  is  very  proper  to  pray  to 
Chrift,  the  Son  of  God,  as  Stephen  did,  to  receive 
our  Souls  on  the  other  fide  Death,  and  prefent  them 
to  his  Father ;  becaufe  that  belongs  to  his  Province 
as  Mediator.  But,  generally,  we  are  taught  in  Scrip- 
ture, to  offer  up  our  Devotions  and  Prayers  to  God 
the  Father,  in  the  Name  of  the  Son,  and  by  the  Af- 
fiftance  and  Influence  of  the  Holy  Ghoft. 

I  will  add  yet  one  Inftance  more  of  the  diftind 
Part  and  Province  of  each  of  the  facred  Three  in 
the  Affair  of  our  Salvation.  The  Father  beftows 
Heaven,  and  eternal  Life  on  all  true  Believers.  // 
is  their  Father  s  good  pleajure  to  give  them  the 
Kingdom  -,  and  eternal  Life  is  the  Gift  vf  God,  thrd 
Jefus  Chrift.  The  Son  of  God  our  Saviour,  pre- 
fents  his  Saints  and  People  to  the  Father  for  his  gra- 
cious Acceptance  and  Blefiing.  To  him  that  is  able  to 
keep  you  fro?n  falling,  and  to  prefent  you  fault lefs  be- 
fore 


90  7he  DoSirine  of 

fore  the  Prcfence  of  his  Glory  ^  with  exceeding  yo)\ 
to  the  only  wife  God  our  Saviour.  Jude  24.  And  it 
is  the  work  of  the  good  Spirit  to  qualify  Souls  for 
Heaven,  and  to  difpofe  them  into  a  Meetnefs  for 
that  glorious  Inheritance.  They  are  chofen  to  Sal- 
vation^  thro  Sandlification  of  the  Spirit.  2  Thef. 
ii.  13. 

Thus  you  fee  how  the  Scripture  teaches  us  to  con- 
ceive, of  each  of  the  Sacred  Tliree,  the  Father,  the 
Son,  and  the  Holy  Ghoft,  as  taking  a  diftind:  Part 
and  Province  in  the  grand  Affair  of  our  Salvation. 
From  hence  therefore  we.fhould  be  led. 

Fifthly^  To  confider  what  diflinft  Concern  we 
have  with  each  of  thefe  Sacred  Three,  and  what 
Duties  we  ov/e  to  each  of  them  feverally.     As, 

I.  We  fliould  adore  and  praife  each  of  the  Sacred 
Three.  We  are  bound  to  give  thanks  unto  God 
the  Father  for  his  eleding  Love,  and  for  his  pardon- 
ing Mercy.  We  ihould  give  Honour  and  Praife  to 
the  Son  of  God  for  his  condefcending  Goodnefs,  in 
that  he  was  f»leafed  to  manifefl  himfelf  in  our  Flefh, 
and  take  upon  him  the  form  of  a  Servant  for  our 
fckes,  and  to  become  a  Sacrifice  for  our  Sins,  that  he 
might  bring  us  to  God.  And  we  fhould  give  Ho- 
nour and  Praife  to  the  Holy  Spirit  of  God  for  all  his 
gracious  and  beneficent  Influences  on  our  Hearts  and 
Minds.  'To  God  only  wife  be  Glory^  thro  'Jefia 
Chrifl^  for  ever.  Amen.  Thus  we  are  taught  to  do 
Homage,  and  to  give  Praife  to  God  the  Father. 
Rom.  xvi.  27.  Unto  hi?n  that  loved  us^  and  wafed 
us  from  our  Sins^  in  his  own  Bloody  to  him  be  Glory 
and  Dominion  for  ever  and  ever .  Amen.  So  fliould 
we  give  Praife  to  the  Son  of  God,  as  in  Kev.  i.  5,  6. 
And  tho'  we  do  not  find  in  Scripture  any  Doxology, 

o^ 


Ser.  V.  //5^  Trinity-  yv 

or  Afcription  of  Praife  to  the  Holy  Ghoft ;  yet,  me- 
thinks,  the  Reafoii  of  the  tiling,  his  divine  Charac- 
ter, our  mighty  Concern  with  him,  and  our  vaft 
Obligation  to  him,  make  it  highly  fit,  and  proper, 
that  we  ihould  pay  a  diftind  Honour  to  God  our 
Sanftifier,  and  our  Comforter. 

2.  We  n^ould  devote  and  dedicate  ourfelves  to 
each  of  the  Sacred  Three.  This  is  one  thing  which 
feems  to  be  implied  in  our  being  baptized  into  all 
their  Names,  viz.  That  we  are  thereby  devoted 
to  the  Faith  and  Service  of  each  of  thofe  divine  Per- 
fons:  for  when  ever  we  recognize  our  Baptifm,  and 
give  our  own  Confent  to  the  Ingagement,  and  take 
it  upon  ourfelves ;  we  then  take  God  the  Father  for 
our  Father,  and  our  God  -,  and  we  promife  and 
bind  ourfelves  to  be  his  dutiful  Children.  We  take 
Chrift  the  Son  of  God,  for  our  Redeemer,  and  Sa- 
viour >  we  confent  to  his  gracious  Propofals,  and 
give  up  our  felves  to  him,  to  be  faved  by  him  in  his 
own  way.  And  we  take  the  Holy  Ghoft  for  our 
Sandifier,  Guide,  and  Comforter,  giving  up  our- 
felves to  his  Condud  and  Guidance,  with  a  full 
Purpofe  to  obey  his  Motions,  and  follow  his  Direc- 
tions. Thus  we  fliould  devote  and  dedicate  our- 
felves to  each  of  th'e  Sacred  Three. 

3 .  We  fhould  feek  to  and  depend  upon  each  of 
thefe  Sacred  Three,  for  the  Bleffings  that  belong  to 
that  part  of  our  Salvation,  which  each  divine  Perfon 
undertakes  and  executes.  Thus,  we  fhould  feek, 
and  pray  to  God  the  Father  for  the  Pardon  of  our 
Sins,  through  the  Blood  of  his  Son-Jefus  Chrift. 
We  muft  come  to  Clirift  by  Faith,  and  accept  of 
hisRighteoufnefs,  and  receive  him,  and  truft  in  him, 
hoping  for  his  Mercy  unto  eternal  Life,  And  we 
inuft  pray  for  the  Influences  of  the  Holy  Spirit,  and 

take 


g^^  The  Do&rine  of 

take  heed  that  we  do  not  grieve  him,  nor  quench, 
nor  refill:  his  good  Motions  on  our  Hearts  and  Minds. 
We  muft  believe  in  God  the  Father,  and  we  muft 
believe  in  the  Lord  Jefus  Chriji.  John  xiv.  i .  And 
we  muft  believe  and  wait  for  thofe  Supports,  and 
Aids,  and  Confolations  of  the  Holy  Ghoft,  which, 
are  promifed  us  in  the  Gofpel.  And  how  defirous 
fhould  we  be,  that  our  FellowJJnp  may  he  with  the 
Father^  and  with  his  Son  Jefus  Chriji,  and  that  the 
Communion  of  the  Holy  Ghoji  may  be  always  with  us? 
I  will  add  yet  once  more, 

4.  May  we  not  exped:  fome  diftind  Happineis, 
that  will  be  communicated  to  us  in  the  heavenly 
World,  from  each  of  thefe  Sacred  Three  ?  for  there 
we  read,  The  pure  in  Heart  Jhall  fee  God-,  and 
there  they  ihall  ever  be  with  the  Lord  Chrif^  and 
fee  him  as  he  is,  and  be  made  like  him.  And  is  it 
not  probable,  that  in  Heaven,  the  Communion  of  the 
Holy  Ghoft  will  furnifh  out  a  part  of  the  Happineis 
of  the  glorified  Saints,  now  raifed,  and  improved  to 
a  much  greater  Perfedlion  than  ever  it  was  before  ? 
and  that  his  blefl^ed  Influences  ftiall  attend  them  ftill, 
to  which  they  owed  all  their  former  fpiritual  Com- 
forts, and  all  their  reviving  Earnefts  and  Foretaftes 
of  Heaven,  before  they  came  there. 

I  will  now  jfhut  up  this  Difcourfe  with  two  In-* 
ferences. 

I.  How  great,  and  how  glorious  a  Work  muft 
that  be,  about  which  all  the  Sacred  Three  are  fo  much 
concerned,  even  the  Work  of  Man's  Salvation! 
It  was,  to  be  fure,  a  veiy  diflicult  Afi^air  which 
made  it  neceflJiry,  that  each  divine  Perfon  fliould 
take  a  diftind:  Part  and  Province,  in  order  to  accom- 
plifti  it.     It  was  to  pardon  and  fave  Sinners  and  Re- 

bels 


Ser.  V.  />6^  Trinity.  93 

bels  againfl  God,  without  injuring  the  Honour  of  di- 
vine Juftice  and  Truth.  It  was  to  redeem  and  re- 
fcue  the  Bond-flaves  of  Satan,  to  fandify  vile  polluted 
Creatures,  and  make  them  meet  for  Heaven.  What 
a  Notion  muft  this  give  us  of  the  Golpel-Salvation ! 
We  may,  in  fome  meafure,  compute  the  Value  of  it 
from  the  Price  which  it  coft,  and  from  the  Labours 
and  Sufferings  whereby  it  was  procured  for  us.  'Tis 
the  joint  Concern,  and  Care,  and  Work  of  the  Sacred 
Three,  to  fave  poor  worthlefs  Sinners.  No  doubt, 
but  that  is  a  very  great,  and  a  very  glorious  Salvation, 
which  is  defigned  for  them. 

2.  Let  the  Enemies  of  God  andHolinels  know, 
and  remember,  that  all  the  Sacred  Three  are  ingaged 
againft  them,  to  punifh  them  for  their  Contempt  of 
this  great  and  glorious  Salvation.  Each  divine  Per- 
fon  is  highly  offended  and  injured  in  his  Honour  by 
it.  What  is  this  but  treading  under  foot  the  Son  of 
God!  What  is  it  lefs  than  doing  Dejpite  unto  the  Spi- 
rit of  Grace  ?  And  is  not  this  an  abufing  and 
flighting  the  Father's  Love  to  a  very  fad  degree? 
therefore  they  will  all  join  to  take  vengeance  on  the 
impenitent  unbelieving  Sinner.  Remember  this, 
you  that  forget  God,  you  that  make  light  of  Chrifl, 
you  that  refifl  the  good  Spirit  now;  the  time  is 
coming  when  you  will  cry,  but  cry  in  vain,  to  the 
Rocks  and  Mountains  to  fall  upon  you,  and  hide  you 
from  the  Face  of  him  that  fitteth  upon  the  'Throne^ 
and  from  the  Wrath  of  the  Lamb. 


SER. 


94  God's  Decrees. 


SERMON     VI. 

The  Decrees  of  God  concerning  all  his 
Works,  and  his  beginning  to  execute 
them  in  Creation. 


Eph.  I.  II. 

^ Who  worketh  all  Things  after  the  Couiifel  of  hh 

own  JVilL 

THE  only  way  we  have  in  our  prefent  State, 
of  conceiving  God's  intellectual  and  moral 
Perfedlions  together  with  his  Operations,  is  by  A- 
nalogy^  that  is,  by  attributing  to  him  in  an  infinite 
degree  eveiy  real  Excellency  which  belongs  to  his 
Creatures,  without  any  of  the  Weaknefs  and  Imper- 
fection that  is  infeparable  from  Finite  Beings.  Now 
according  to  this  Rule  applied  to  Divine  Operations^ 
muft  we  not  apprehend,  that  they  will  have  every 
Perfedion  requifite  to  intelligent,  free,  and  wife  Ac- 
tion ;  and  this  as  one,  that  God  defigns  and  deter- 
mines them  before  he  does  them,  yet  ftill  without 
any  of  that  Deliberation  and  Suipenfe  which  takes 
place  in  the  Counfels  of  Men  ? 

Again,  it  follows  from  the  Infinite  Perfedion  of 
God,  that  he  thus  equally  determines  within  him- 
felf  all  his  own  Works  at  once.  God  cannot,  fure, 
but  be  capable  of  this,  by  his  Knowledge  of  all  Pof- 
fibilities,  and  Wifdom  to  judge  at  one  View  which 
of  them  were  fitteft  to  be  carried  into  Exigence 

through 


Ser.  VI.  Go  d's  Decrees.  g^ 

through  boundlefs  Ages.  And  is  it  not  the  Wifdom 
of  every  Agent,  before  he  fets  about  a  Work  of  any 
Gompais,  to  fix  in  his  Defign,  as  far  as  he  can,  all 
things  that  any  way  relate  to  it?  Now  all  God's 
Works  from  the  beginning  of  the  Creation  to  the 
Confummation  of  all  Things,  are  one  Whole^  one. 
entire  grand  Scheme,  whofe  ultimate  End  lies  at  a  vaft 
diftance  from  the  Beginning ;  and  all  the  intermedi- 
ate Operations,  as  fo  many  Parts,  confpire  to  it  in  a  re- 
gular Connection.  How  then,  can  it  be  confiftent 
with  his  moll  perfect  Wifdom,  to  leave  any  of  them 
to  an  After-thoughtj  when  he  had  Fore-thought  fuf- 
ficient  to  provide  for  all  alike  ? 

Once  more,  God's  Fore-knowledge  of  all  Futu- 
rities evidently  infers  his  Purpofe  to  be  fome  way  con- 
verfant  about  all  of  them  *.  Does  he  for  inftance 
certainly  fore-know,  tho'  in  a  m.anner  inconceivable 
by  us,  all  that  free  Agents  would  do  in  eveiy  Situa- 
tion and  Circumftance  ?  Whenever  therefore  he  wills 
to  bring  them  into  any  State  of  Exiflence,  and  into 
any  Circumftances,  furely  he  mufl:  alfo  will  to  fuffer 
the  forefeen  Confequences  to  take  place.  Thus  God 
fore-ordains  wbatjbever  comes  to  paj's^  by  purpofing 
to  do  himfelf  whatever  is  necellary  or   proper  for 

his 

*  Whether  God's  Fore-knowledge  or  his  Purpofe  has  the  Prece- 
dence, is  a  Quellion  which  admits  of  diiFerent  Anfwers  according  to 
the  different  nature  of  the  Obje^fls.  It  is  not  my  Bufmefs  here  to 
enter  far  into  this  intricate  Queilion.  I  Hiall  only  obferve  ;  tho'  we 
cannot  conceive  any  thing  to  be  actually  and  certainly  foreknown  by 
God  as  tx'illy  future,  wit  : out  fome  previous  Will  in  him  concerning 
its  Futurity;  yet  we  can  n:^  more  conceive  but  that  he  foreknows 
fome  fort  of  Events  would  happen  in  certain  Circumftances,  ante- 
cedently to  his  willing  that  they  fhall.  For  to  admit  that  all  Events 
alike,  as  well  thofe  which  God  does  not  efFe6l,  particularly  his  Crea- 
tures Sins,  as  thofe  which  he  does,  are  fird  willed  immediately  by 
him,  and  no  other  way  foreknown  at  all,  would,  as  far  as  I  can  fee, 
delhoy  the  Difference  fupj^led  between  thefe  two  kinds  of  Events, 
and  argue  God  lo  be  tlie  Author  of  both. 


q6  G  o  D^s  Decrees. 

his  ov^n  Power  to  perform,  and  to  permit  all  Things 

elie  ^. 

And  fmce  he  would  not  knowingly  fufFer  any 
thing  utterly  inconfiftent  with  his  Glory,  as  he  had 
Power  to  hinder  it,  he  has,  no  doubt,  fixed  fuch 
Bounds  and  Limitations  to  all  his  Creatures,  that  no- 
thin'^  fhall  be  produced  by  any  of  them,  which  may 
not  have  a  proper  Place  and  Ufe  in  the  Sum  of  Events. 
He  has  fettled  alfo  particular  fubordinate  Ends  to  in- 
dividual Events,  and  a  general  good  End  on  the 
whole,  which  they  fhall  all  together  fubferve. 

It  is  eafy  to  fee  how  the  Scriptures  reprefent  the 
Dodlrine  of  God's  Decrees,  agreeably  to  this  Deduc- 
tion of  it  from  rational  Principles.     Of  him,  we  are 
told,  and  through  him,  and  to  him  are  all  Things. 
Rom.  xi.  36.  TheCounfeloftheLordftandethforever, 
the  Thoughts  of  his  Heart  to  all  Generations.  Pfal.  xxxiii. 
1 1.  They  reach  at  once  over  all  Tranfacftions  of  the 
fucceffiveAges  of  Time,  and  are  invariably  purfued 
and  executed  through  them  and  at  the  End  oi  them. 
And  how  exprefs  is  our  Text,  to  this  purpofe,  God 
nvorketh  all  Things  after  the  Counfel  of  his  own  Wtll? 
God's  working  here  feems  to  mean  not  only  his  ovm 
ftria  and  proper  Agency,  but  his  ordering  and  dif- 

pofing 

»  Let  it  not  be  thought  that  God's  fimple  Permiffion  of  Thhigs  re- 
quires not  his  Will  to^e  at  all  concernM  about  it.  For  with  his 
•  Forcfight  he  had  the  Power  of  Prevention,  Therefore  whatever  he 
permifs  he  choofes  to  permit  rather  than  to  prevent  as  beft  m  he 
whole  View  of  Things;  partly  for  the  fake  ^/^l^%<^^'§;^;^VTbe' 
tution  being  judged  fo  right  in  it  felf  as  not  fit  to  be  changed,  be- 
caufe  of  CWequfnces  which  however  wrong  would  ftiU  ^^  -ving  to 
the  Default  of  liis  Creatu.es;  and  partly  for  the  f^ke  of  th  Ends 
worthy  of  God,  every  thing  permitted  by  him  v.'^ujd  be  over^ruled 
too  For  as  Infinite  Wlfdom  mult  have  perceived  if  any  Conle- 
quences  oV  fu  h  a  Conftitulion  would  be  ubfolutely  inconvenient; 
Ss  WUl,  .3  direaedby  i\-oulc  vdoub clefs  have ^^^^^^^^ 
the  Conftitution  otherwife,  (a  he  was  free  and  able  to  ^^^^e  it  wh^^ 
he  plcafed)  that  fo  another  Courfe  better  anfwering  his  wife  De- 
figns  might  flow  from  it. 


Sek,  VL  God's  Decrees.  07 

pcfing  even  the  Adlions  of  rational  Creatures,  and 
all  Events  whatfoever  (v^ith  which  his  own  Opera- 
tions are  perpetually  intermixed)  to  Ends  worthy 
of  himfelf.  And  this  he  does  according  to  the  Coun- 
fel  of  his  Will,  that  is,  his  wife,  fteady,  and  unal- 
terable Purpofe  beforehand. 
I  am  to  difcourfe  at  preient, 

I.  Of  the  Counfel  or  Purpofe  of  God  concerning 
all  his  Works,  or  all  things  in  general. 

II.  Of  Creation,  the  firft  of  thofe  Works,  which 
he  performs  anfwerably  to  his  Counfel. 

'  I.  Of  the  Counfel  or  Purpofe  of  God  concernino- 
all  his  Works  or  all  Things  in  general.  Here  let  ut 
confider,  i.  The  Extent  or  Objeds  of  God's  Pur- 
pofes.     2.  The  Properties  of  them. 

I.  As  to  the  Extent  or  Objeds  of  God's  Purpofes; 
it  appears  from  the  Principles  already  eflablifh'd,  that 
every  thing  which  happens  has  a  Place  in  the  Divine 
Decrees,  in  a  manner  fuitable  to  its  Nature.  And 
indeed,  if  we  go  about  to  except  any  Thing,  there 
would  be  no  knowing  where  to  ftop :  fuch  is  the 
Series  and  Connection  of  one  with  another. 

Let  us  take  a  brief  Survey  of  fome  Inftances,  ef- 
pecially  fuch  as  relate  to  our  World.     As, 

I.)  The  Work  of  Creation  with  all  the  'Effeas  of 
Go^'s  Providence  over  the  Natural  World.  Creation  is 
fo  abfolutely  God's  own  Work,  that  hisComprehenfion 
of  the  whole  Model,  his  Determination  of  the  Kinds, 
Numbers,  Ufes,  and  Manner  of  Exiftence,  of  all  his 
Creatures,  before  any  were  made,  can  be  no  Quef- 
tion  where  the  Author  is  own^.  Hence  God  pro- 
nounced good,  all  Things  he  had  made,  as  anfwer- 
ing  exa(5lly  in  all  their  Parts  and  Ufes,  to  his  original 
Idea  of  them..     Thus  alfo,  the  more  jftable  and  uni- 

Vo^.I.  H  form 


9 8  God's  Decrees. 

form  Effedis  in  the  Natural  World,  fuch  as  the  re- 
gular Revolution  of  the  Heavenly  Bodies,  the  Pro- 
pagation of  all  Plants  and  Animals  from  their  refpec- 
tive  Seeds,  the  Qualities  and  Virtues  of  each  Species 
continuing  the  fame  from  the  Creation,  though  feveral 
of  them  have  not  been  found  out  till  later  Ages,  the 
Force  of  Gravity  and  Attraction,  which  is  exerted  all 
over  the  Univerfe  and  keeps  its  Parts  together ;  thefe 
carry  plain  Signatures  of  a  Decree  appointing  them 
from  the  firft,  and  that  with  a  vaft  Reach  forward 
even  to  the  end  of  the  World.  Nor  is  there  any 
reafon  to  doubt  the  fame  of  thofe  Effects  which  appear 
variable  to  us,  fuch  as  the  Changes  of  the  Weather 
and  the  like.  For  they  alfo  are  the  Efteds  of  God's 
own  Will  and  Power.  God  has  appointed  the  Ordi- 
nances of  Heaven  and  Earthy  according  to  ivhich  they 
continue  to  this  day.  Jer.  xxxiii.  25.  Pfal.  cxix.  91. 

2.)  The  Purpoie  of  God  has  before  determined  all 
the  great  Revolutions  and  Events  of  Nations,  King- 
doms and  Societies  of  Men.  Thefe  may  well  be  judged 
of  too  great  Confequence  to  Mankind  to  have  been  left 
unfettled,  and  are  fcarce  thought  fo  by  any.  And 
we  are  affured,  that  God'>  Providence,  whereof  his 
Purpofes  are  the  Standard  and  Ground- work,  is  fu- 
premely  concerned  in  all  publick  Aitairs.  God  is  the 
Judge  who  putteth  down  one^  and  fetteth  up  another ; 
who  change th  the  Times  and  the  Seafous ;  who  rideth 
in  the  Kingdom  of  Men^  and  appoi?iteth  over  *  it 
whomfoever  he  will.  Plal.  Ixxv.  7.  Dan.  ii.  2  i.  Chap, 
v.  21.  And  befides  this,  molt  of  the  confiderable 
Occurrence:;  of  the  World  for  a  long  Series,  are  fore- 
told in  Scripture. 

3.)  All  Events  that  befall  particular  Perfons  in  this- 
World,  were  like  wife  fettled  by  a  Divine  Decree. 
For  hi  thefe,  the  Scripture  interefis  Providence  no  lefs 

than 


S  E  R .  VL  G  o  D*s  Decrees.  9  9 

than  in  thofe  of  a  more  extenfive  Influence.  The 
n)ery  liaii^s  of  our  Head  are  all  number' d^  and  even  a 
Sparrow  does  not  fall  to  the  ground  "without  our  hea- 
venly Father,  Matt.  x.  29,  30.  "Sino.^  God  has  de- 
ter mi?ied  the  Times  before  appointed^  and  the  Bounds 
of  their  Habitation  for  all  the  Nations  of  Men^ 
as  we  are  told,  ASs  xvii.  26.  what  fhould  hinder  his 
equally  determining  and  fore-appointing  all  Events 
with  all  their  Circumftances  for  every  individual  Per- 
fon?  as  his  Birth,  his  Complexion  of  Body  and  Mind, 
l:iis  Station,  and  Emiployment,  his  Relations  and  Con-- 
dition,  v/ith  all  the  Changes  of  any  of  them,  and 
no  lefs  his  Death ?  Mans  Days  are  determi7iedr^  the 
Number  of  his  Months  is  with  God-,  he  hath  appoint- 
ed his  Bounds  that  he  cannot  pafs.  Job  xiv.  5.  As 
contingent  as  thefe  Things  may  be  in  themfelves,  fo 
that  a  very  fmall  Turn  and  Variation  would  put 
them  into  a  different  Courfe  ^  yet  the  Foreknow- 
ledge and  Purpofe  of  God  comprehends  without  any 
Poffibility  of  Error  the  whole  Train  of  Incidents, 
and  conneds  them  as  they  are  united  in  Faft. 

4.)  The  Adlions  of  Men  alfo  are  not  exempted 
from  God's  previous  Purpofe.  It  is  certain  upon  Ex- 
perience, and  God's  moral  Government  makes  it  ne- 
celTary,  that  Men  are  and  fhould  be  free  in  what 
they  do.  Be  it  fo:  They  are  alfo  dependent  on  God 
their  fupreme  Lord ;  they  are  no  lels  his  Creatures 
and  Servants  to  his  Pleaiure,  than  they  are  moral 
Agents  and  accountable  to  him  for  their  Conduct. 
Their  Adions  are  Parts  of  the  whole  Syftem  of 
Things,  which  of  courfe  muft  be  confiderably  in- 
fluenced by  them,  and  they  will  prove  of  great  mo- 
ment to  themfelves,  to  their  Fellow-Creatures,  and 
to  the  Glory  of  God.  Did  it  not  then  highly  be- 
come the  Independency  and  infinite  Wifdom  of  God, 
H  z  oxi^^inallv 


lOO  God's  Decrees^ 

originally  to  take  a  provifional  Care  of  them,  fo  tb 
limit  and  fix  them  as  to  fecure  a  certain  End  in  all 
the  Affairs  of  the  World ;  and  yet  to  preferve  the 
Principle  of  Human  Liberty  inviolate  ?  A  Province 
the  more  worthy  of  God,  the  greater  Nicety  and 
Difficulty  there  is  in  it,  and  to  which  he  muft  fure- 
ly  be  equal. 

5.)  The  Diipenfation  of  the  Gofpel  and  Means  of 
Grace,  the  Revelations  of  the  divine  Will  which 
have  had  a  refped:  all  along  to  the  Oeconomy  of  Salva- 
tion by  Chrift  as  well  as  that  Oeconomy  it  felf,  were 
adjufted  in  the  Counfels  of  God.  Thefe  Revelations 
were  appointed  to  be  made  in  that  Variety  of  WaySj 
and  in  thofe  Parts  and  Degrees,  as  alfo  to  fuch  Per- 
fons,  and  at  fuch  and  for  fo  long  a  Time,  as  has 
fince  fallen  and  will  fall  out.  Thefe  Purpofes  of 
God  are  often  mention'd  in  Scripture,  eipecially  by 
St.  Paid  in  his  Epiules.  So  likewife  is  the  Purpofe 
refpeding  the  final  and  eternal  State  of  Men ;  which 
having  a  Place  allotted  to  it  by  it  felf  in  the  Courfe 
of  thefe  Sermons,  I  now  wave,  and  pafs  on, 

2.  To  the  Properties  of  God's  Decrees. 

I.)  They  are  Ibvereign  and  free  Ads  of  his  Will. 
God,  though  a  iiecell'iry  Being,  is  not  a  neceifary 
Agep-t.  To  fuppofe  this,  would  be  to  make  him  no 
Agent  at  all.  Whatfoever  he  determines  and  ads, 
he  does  it  from  himfclf  and  of  choice;  and  never 
the  Icfs  freely,  bccaufe  of  the  Wifdom  and  Reafon 
of  what  he  docs ;  fince  being  naturally  capable  of 
doing  otherwife,  he  with  Confcioufnefs  and  Com- 
placency prefers  what  is  wifeft  and  beli.  And 
yet  who  knows,  if  in  fome  Cafes  and  Circum- 
flances  of  Thing?,  feveral  ways  equally  proper  for 
accomplifliing  one  and  the  fame  end  may  not  be 

polfible 


Ser,  VL  GoT>'s  Decrees.  loi 

poffible  to  infinite  Wifdom  and  Power?  For  certain, 
all  the  Reafons  of  God's  Counfels  are  within  him- 
felf  J  they  are  fubjedt  to  no  Account  nor  Controll 
from  any  of  his  Creatures,  and  are  above  their  full 
Comprehenfion.  Hence  the  Scripture  fitly  refolves 
his  Purpofes  into  the  Good-pleafure  of  his  Will,  a^ 
their  fundamental  Ground  and  Principle :  And  in 
this  it  becomes  us  to  acquiefce. 

2.)  They  are  eternal:  Not  indeed  in  the  fame  ab- 
folute  Senfe  as  God's  Nature  is,  which  always  was 
gnd  could  not  but  be  what  it  is :  For  how  would 
that  confift  with  their  being  Adts  of  Will  and  Li- 
berty ?  But  they  are  fo  eternal,  as  that  it  is  impof- 
fible  to  ailign  or  conceive  any  Time  when  they  were 
fir  ft  form'd.  They  all  together  co-exiiled  in  the 
Mind  of  God,  i?efore  the  Foundatioii  of  the  Worlds 
before  the  World  began^  before  all  Ages^  as  the 
Scripture  ipeaks  of  fome  of  them  :  And  the  Reafon 
as  to  all  is  the  fame.  The  End  of  all  Things  was 
known  and  provided  for  from  the  Beginning ;  fo  as 
to  leave  no  room  for  God's  taking  new  Counfels  about 
any  of  them  in  Time.  All  liich  new  Counfels  are 
fiiperfeded  and  anticipated,  as  I  may  fay,  by  the  en- 
tire Comprehenfion  his  Underftanding  always  had  of 
v/hat  was  fit  to  be,  and  what  fhould  be ;  and  by 
the  perfcd;  Redlitude  and  Activity  of  his  Will,  which 
muft  be  fuppofed  immediately  to  concur  with  his 
Judgment.  Temporary  occafional  Purpofes  cannot 
be  afcribed  to  God,  v/ithout  an  unworthy  Limita- 
tion of  his  Knowledge,  or  an  abfurd  Separation  of 
his  Will  from  his  Wifdom. 

3.)  They  are  infinitely  Wife.  For  they  form  a 
Scheme  of  a  prodigious  Compafs,  which  reaches  to 
endlefs  Ages,  and  whofe  various  Parts  are  all  laid  out 
and  difpofed  together,    for  Execution  in  the  beft 

H  3  Mr.nner 


102  God's  Decrees. 

Manner  and  to  the  beft  Ends.  How  could  it  poffi- 
bly  be  otherwife  ?  For  God  could  not  but  know  and 
approve  what  was  beft;  all  Creatures  with  their 
Powers  of  adling  were  to  depend  entirely  on  himfelf; 
and  his  own  Power,  whereof  he  was  fully  confcious 
from  all  Eternity,  was  almighty  to  perform  whatever 
he  ihould  pleafe.  The  greater  Part  of  God's  Works 
both  in  Nature  and  Providence  dilcover  the  moft  obvi- 
ous Marks,  and  afford  the  plaineft  Indications  of  a 
wife  Defign.  Bat  \Sthe  Secrets  of  Wifdom  are  double 
to  uhat  we  fee  5  nay,  if  many  Things  appear  to  us  ir- 
regular and  anfwering  no  good  Purpofe,  but  rather 
the  contrary;  Is  not  want  of  Reach  and  Penetration 
in  us  rather  than  in  God,  the  more  modefl  and  juft 
Account  of  it?  Is  it  any  more  than  a  neceffary  Con- 
fequence,  when  a  finite  and  veiy  contracted  Under- 
ftanding  contemplates  an  immenfe  Work  with  the 
moft  curious  and  diftant  Connedlions  among  the 
Parts  ?  Juft  as  it  happens  to  the  Eye,  which  while 
it  beholds  a  large  Profped  or  a  diftant  Building,  fees 
nothing  diftin6tly,  and  in  due  Order  and  Propor- 
tion ? 

4.)  They  are  Ploly.  The  Lord  is  righteous  in  all 
his  IVays^  and  holy  in  ail  his  Works.  Pfil.  cxlv.  17. 
Confequently,  he  is  holy  in  all  his  Purpofes  which 
are  the  Eeginnlng  of  his  PFays^  and  which  are  accom- 
plifn'd  in  them.  The  infinite  Reditude  and  Blef- 
fedncfs  o?  God  is  fjfficient  Security,  that  he  could 
neither  defign  nor  ad:  any  Thing  contrary  to  Juftice 
and  Goodnels.  His  Court  f els  of  old  a?'e  Faithfiilnefs 
and  Truth,  If.xx'v.  i.  They  are  intrinfically  right, 
and  therefore  fit,  as  well  as  lure,  to  be  fulfilkd. 

5.)  They  are  abfolute  and  unchangeable.  Known 
unto  God^  as  liaving  been  certainly  appointed  by  him, 
are  all  his  Works  from   the  Beginning  of  the  World, 

Ads 


Ser.  VL  God's  Decrees.  103 

Ads  XV.  18.  And  yet  many  of  them  are  infeparably 
connedted  with  the  free  Adiioiis  of  his  Creatures ;  io 
that  both  thefe  forts  mufl  have  a  Place  together  in  his 
determinate  Counfel  and  Foreknowledge^  or  neither 
of  them  could. 

We  are  expreflly  aifured  that  this  was  the  Cafe  in 
refped:  to  one  of  the  wickedeft  Adtions  which  was 
ever  done  in  our  World,  the  crucifying  the  Lord  of 
Glory,  A6ts  ii.  23 .  and  that  nothing  was  done  againjl 
him,  but  what  Gods  Hand  a?id  Counfel  determined 
befo7'e  to  he  do7ie,  Adsiv.  28;  though  no  queftion  in 
perfed  Confiftence  both  with  Men's  Freedom,  and 
God's  Holinefs.  What  reafonable  Doubt  therefore 
can  there  be,  but  that  the  lame  holds  true  of  all  the 
Adions  of  Men,  whether  EviJ,  Good,  or  Indifferent, 
in  fuch  a  Senie  as  it  does  of  any  of  them  refpedively, 
and  as  the  Scripture  afferts  it  concerning  fome  of  each 
kind? 

*  No  Contingencies  then  which  belong  to  Things 
in  their  own  Nature,  no  Conditions  on  which  par- 
ticular Events  are  fufpended  \can  affe6t  God's  Will 
as  in  himfelf,  fo  as  to  hold  it  in  Suipenfe  and  unde- 
termined,   or  render  any  Event  uncertain  to   his 

H  4  Fore- 

*  Whatever  conditional  Will  belongs  to  God  ,•  it  forbids  not  his 
knowing  and  withal  his  determining  precifely  and  peremptorily 
what  the  real  Event,  both  of  the  Condition,  and  on  the  Conditioli 
fliall  be.  Thus  it  is  plain,  chat  God's  willing  that  all  in  the  Ship  w  ith 
P^z^/ Ihould  efcape  if  they  abode  in  it,  but,  if  not,  that  they  fliould 
be  loll,  would  not  contradid  or  deny  his  abfolutcly  wiljing  that  they 
lliouid  both  remain  in  it  and  be  faved.  ^^?/xxvii.  22,  31.  The 
truth  is,  a  conditional  Declaration  never  fignifics  the  Will  of  God 
as  to  Events,  farther  than  to  eitablilli  and  keep  a  certain  Connedicn 
between  fome  and  others:  And  tiuTefore  it  can  only  be  filfified, 
where  they  are  willed  or  ordered  to  be  otherwife  than  according  to 
that  Connexion.  But  fo  they  never  are  by  God.  He  wills  ante- 
cedent and  confequent  Events,  whether  to  permit  or  to  uork  them, 
only  in  that  Order  and  Relation  which  is  proper  to  them  ;  and  he 
wills  all  Events  with  their  Ferquifites  and  Circumlbnces  in  tlie  vtiy 
Series  wher&in  they  happen. 


104  God's  Decrees. 

Foreknowledge  and  Counfel.  There  are  many  De^. 
vices  in  a  Man's  Heart ;  neverthelefs  the  Counfel  of 
the  Lord^  as  penetrating  through  them,  as  fettling 
the  Iffue  of  them,  and  the  Iffue  of  Things  too  whe- 
ther according  to  any,  or  againft  all  thefe  Cevices, 
that  fhall fi and.  Prov.  xix,  21.  God*s  Decree  being 
thus  abfolute  and  determinate  about  all  that  comes 
to  pafs,  is  therefore  unchangeable ;  fo  we  read  of  the 
Immutability  of  his  Counfel^  Heb.  vi.  ly.  His  Wif- 
dpm  in  forming  it  is  a  Reafon  why  himfelf  will  not; 
and  his  fupreme  Power  and  Providence,  why  others 
cannot  alter  it. 

Let  us  now  briefly  improve  this  Subjeft.  And, 
I.  Hence  wc  learn,  that  there  is  no  fuch  Thing, 
as  Chance  or  neceffary  Fate,  or  the  fupreme  inde- 
pendent Government  of  two  oppofite  Principles, 
Good  and  Evil;  but  all  Events  are  fubjed:  to  the 
Purpofe  and  Providence  of  one  intelligent,  all-know- 
ing, infinitely  wife,  powerful,  holy  and  good  Being, 
And,  O  how  great,  how  adorable  does  God  appear 
in  having  plan'd  out  the  whole  Scheme  of  future  E- 
vents  in  his  eternal  Counlels  ?  Thus  is  his  Work  all 
before  hirn ;  it  has  always  Iain  under  his  Eye  and  un- 
der his  Hand.  Nothing  can  ever  arife  to  furprize 
him,  or  cafi:  any  Difficulty  and  Perplexity  on  his 
way;  he  having  already  from  Eternity  fettled  the 
proper  Meafures  of  Conduct  in  every  Cafe  that  fliall 
emerge.  Hov/  incomprehenlible  and  icondejful  in 
Coimfel,  as  well  as  excellent  in  working  is  God  ?  And 
what  Reafon  have  we  to  cry  out,  O  the  Depth  of 
the  Riches  both  of  the  Wifdom  and  K?icwledge  of  God! 
kow  unfe  arch  able  are  hisjiidgments^  and  his  IVays  pajl 
Ji?2dingout?  Rom.  xi.  33. 

2. 


Ser.  VI.  God's  Decrees.  lo^ 

2.  Let  us  own,  and  let  us  quietly  fubmit  to  the 
fupreme  Will  of  God  as  fulfilled  in  all  that  befalls 
us.  V/e  fliould  coniider,  that,  even  when  we  fuf- 
fer  wrongfully  from  Men,  the  Will  of  God  Jo  is^ 
I  Pet.  iii.  17.  He  ufes  them  as  his  Inftruments,  and 
wifely  and  righteoufly  pennits  what  they  wickedly 
enough  pradife.  Let  us  then  receive  all  our  Allot- 
ments with  this  Language  of  Refignation,  The  Will 
of  the  Lord  be  done^  Ads  xxi.  1 4.  And  ceafing  from 
an  Oppofition  which  would  be  as  vain  as  it  is  wick- 
ed, fron^  an  anxious  Enquiry  whether  Things  might 
not  have  been  otherwife,  and  from  all  finful  Anger 
againft  God  or  Men ,  let  us  be  wholly  intent  on 
pur  Concern  with  God  in  whatever  occurs  to  us, 
and  on  a  Compliance  with  his  Defigns. 

3.  This  Dodrine  of  God's  Decrees  mayinfpireus 
with  a  good  Confidence  about  the  final  liTue  of  all 
Things.  How  fecurely  may  we  triift  in  God  for  a  fair 
Account  at  !aft,  of  the  worft  Appearances,  of  the  moid 
corrupt  and  diforderly  State  of  the  World?  Since  they 
have  not  efcaped  his  Eternal  Forefight  and  Provifion. 

4.  What  a  Spring  is  it  too  of  generous,  brave  and 
noble  Undertakings  in  the  Caufe  of  God?  When 
we  believe  that  he  has  taken,  even  from  Eternity,  the 
wifeft  and  beft  Care  of  all  Events,  what  remains  for 
us  to  care  about,  but  only  to  do  our  Duty,  and  to 
apply  to  it  fo  much  the  more  vigoroully,  as  we  liave 
no  need  to  diftrad:  our  Minds  about  the  Ililies  of 
Tilings  ?  With  what  Serenity  and  Fortitude  m.ay  'i 
good  Man  commit  himjelf  to  God  in  ^ivell-doing '? 
What  has  he  to  fear,  that  fiiould  deter  or  divert: 
him  from  the  moft  difficult  and  dangerous  Ser- 
vices he  is  warranted  or  called  to  engage  in  ?  f  or 
he  knows  that  nothing  is  left  to  Chance,  or  to  tlie 
Will  and  Power  of  Creatures,  but  all  Occurrences 

are 


io6  G  o  d's  Decrees. 

are  regulated  by  the  Decree  of  Heaven,  which  often 
brings  forth  what  could  never  be  expsded  from  the 
outward  Face  of  Things,  and  which  is  fo  far  inter- 
preted by  God's  Word  in  general,  that  fall  how  it  will, 
the  good  Man  feall  be  better'd  not  worfted  by  it. 

5.  We  fhould  beware  of  abufmg  this  Dodlrine  ; 
either  by  fondly  exped:ing  any  Good  in  the  Negiecft 
of  prefcribed  or  prudent  Means ;  or  by  pleadino- 
God's  Decrees  as  a  Reafon  or  Juffificadon  of  our  own 
Sins  and  Follies ;  or  when  our  own  Foolijhnejs  has 
perverted  our  Way,  by  fuffering  our  Hearts  to  fret 
againji  the  Lord^  his  Purpofe  or  Providence.  Prov. 
xk.  3.  Let  us  alv/ay  remember,  that  whatever 
God's  Decrees  are,  they  leave  us  to  the  fall  Uie  of 
our  rational  Powers,  and  under  an  Obligation  to  pur- 
ilie  the  Dilates  of  right  Reafon  and  "the  Word  of 
God  for  our  temporal  and  eternal  Wellfare  as  much 
as  if  there  were  no  Decrees  at  all.  God's  Law,  which 
v/Q  may  and  fhould  knov/,  not  his  Decree  which  we 
cannot  know  till  the  Event  reveals  it,  is  the  only 
Rule  and  Mealure  of  the  Part  we  are  to  ad". 
Though  God  will  not  indeed  lofe  his  ov/n  Ends  for 
our  Sins  and  Follies  y  yet  he  wants  not  thefe  for  the 
Accomplilliment  of  liis  Purpoies.  Confcquently, 
whatever  general  good  IlTue  he  will  over-rule  tliem 
to ;  they  v/ill  yield  to  the  Agent  himfelf  no  odicr 
but  their  own  proper  evil  Fruit,  unlefs  prevented  by 
iincere  Repentance  and  better  Caution  Icarn'd  for 
the  future. 

I  muft  jufl  add  a  fev/  Words  on, 

n.  The  Creation,  wliich  was  the  firft  of  God\s 

Works,  wherein  he  fulfilled  his  Counfels.     By  this 

is  meant  both  tlie  Produdion  of  Things  into  Being 

which  did  not  exift  before  at  all,  and  the  Difpofition 

of 


Ser.VI.  Creation.  107 

of  them  into  Forms  conftituting  the  ipecific  Nature 
and  Ufe  of  particular  Things  and  a  regular  Syftem 
of  all  together. 

Now  there  muft  have  been  a  Creation  in  the  firfl: 
and  mofl  proper  Senfe,  that  is,  out  of  Notliing,  how- 
ever it  furpafles  ail  our  Ideas  \  and  this  was  certain- 
ly the  Work  of  God.  For  this  is  the  only  Way  to 
account  for  the  Exiilence  of  Things,  which  does  not 
imply  a  Contradidion.  Tliat  Things  fhould  begin 
to  be  which  were  not  before,  has  no  abliirdity  at  all 
in  it.  For  this  is  very  different  from  their  being,  and 
not  being  at  the  fame  time.  Nor  does  it  import  an 
Effed:  without  a  Caufe.  For  the  Power  of  God  as 
infinite  and  extending  to  all  Things  poffible  muft  be 
a  fufficient  Caufe  without  pre-exifting  Materials; 
which  if  it  needed  to  work  with,  it  would  be  limited 
by  them.  But  how  palpable  a  Contradiction  is  it  to 
fjppofe  that  Things  fhould  make  themfelves,  or  begin 
to  be  without  any  Caufe  at  all,  or  flow  in  an  eternal 
Succeffion  one  from  another,  all  alike  dependent, 
without  any  one  at  their  Head  independently  and  ne~ 
ceffarily  exiiting  ?  Nor  is  itlefs  a  Contradiition,  that 
any  but  God  only  (liould  exift  of  himfelf  by  Neceffi- 
ty  of  Nature.  For  to  this,  ilich  an  univerial  infinite 
Frefence  and  Adivity  is  required,  as  contains  the  ut- 
mcfl:  Perfedtion  of  Being,  and  muft  be  fo  wholly  en- 
grolTed  by  one,  that  more  cannot  be  fuppofed,  but 
either  they  will  be  one  and  the  fame,  or  none  of 
them  will  be  neceflary  and  abfolutely  perfect.  It  re- 
mains therefore  an  undeniable  Principle  of  Reaibn, 
that  God  alone  is  the  Original  Author  of  ^11  other 
Things,  whether  Spirit  or  Matter.  And  Matter, 
fore,  has  the  leaft  Pretence  to  Exem.ption:  it  has 
nothing  in  its  Nature  like  NeceiTrLY  cr  a  Principle  of 
Exiilence  within  itfelf  3  it  is  made  up  of  Parts  3  it  is 

altogether 


io8  Creation. 

altogether  paffive,  and  only  fit  to  be  a6led  on;  it 
neither  now  exifts  every  where,  nor  feems  capable  of 
doing  fo. 

Thus  alfo,  through  Faith  we  underjland  that  the 
IV or  Ids  were  framed  by  the  all-powerful  Word  of  God, 
fo  that  Things  which  are  J  mi  were  not  made  of 
Things  which  do  appear,  Heb.  xi.  3.  This  is  the 
Language  of  Scripture  throughout.  And  it  further 
informs  us,  beyond  all  the  Difcovcries  of  Reafon, 
that  God  made  all  Things  by  his  JVord  and  Spirit  • 
not  as  Inftruments  and  precarious  Beings  themfelves,' 
(a  Notion  moft  unworthy  of  God,  and  confounding 
the  eifential  Diftindion  between  the  Creator  and  his 
own  Works)  but  as  joint  Agents  and  eiTeatial  Prin- 
ciples o?  one  Godhead  with  the  Father,  though  in  a 
perfonal  inconceivable  Diftindlion. 

As  then  a  Creation  out  of  nothing  is  God's  Prero- 
gative :  fo  no  lefs  is  Creation  in  the  fecondary  No- 
tion of  it,    that  is,  forming  the  feveral  Creatures. 
Whatever  the  Laws  of  Motion  might  do  as  to  the 
inanimate  Parts  of  the  World ;   and  yet  thofe  of 
greateft  Confequence  to  the  Fram.e  of  Nature  do  not 
necefllirily  belong  to  Matter,   but  depend  wholly  on 
God  for  thtir  Being  and  continued  Force  :  They  will 
not  all  of  them  together  account  for  the  Original  For- 
mation of  Plants  and  Animals  -^^     Jn  the  HiftoiT  of 
the  Creation,  every  Species,  and  all  the  Parts  of  the 
rifing  V/orld  are  refsrr'd  to  God's  immediate  and 
lole  Agency,  Gen,  i,  ii.  1—7.      Thus  how  often  are 
we  told,  that  God  made  Hca-jen,    Earth,  the  Sea, 

and 

"^  Matter  and  the  Lanvs  of  Motion  the  Sun,  Earth,  aud  Water  and 
Gil  thclo-wcrsofhature  in  conjuna^n,  arc  able  to  do  mthiuz  at  all  to- 
-wards  the  producing  avy  thin,  indued  ^vith  fo  much  as  etcn  a  nje.etahle 
fllV  ^ '"'/'''  '!  '''f  ^'  una-voidably  granted,  that  they  are  orlginalh 


Ser.  VI.  Creation.  109 

and  all  things  that  are  therein  ?  He  giveth  to  all^ 
\  Life  and  Breathy  and  all  Things,  Actoxiv.  i^,  xvii. 
24,  2  5.  He  Jlretcheth  forth  the  Heavens  alone ^  aiid 
fpreadeth  abroad  the  Earth  by  himfelf.  If.  xliv.  24. 
And  of  the  Angels  it  is  obferved,  that  they  attend- 
ed as  Spedators  with  their  Songs,  but  not  as  Part- 
ners in  the  Work,  fob  xxxviii.  6,  7. 

The  Manner,  Time  and  Order  wherein  all 
Things  were  created  is  in  the  laft  place  to  be  taken 
notice  of.  The  Magnificence  and  Eafe  of  Perfor- 
mance is  admirably  reprefented  by  the  beautiful 
Simplicity  and  Majefty  of  the  Defcription.  God 
gave  forth  the  Word  of  Command,  Let  it  be  fo  y 
and  the  Effedt  was  wrought  by  Divine  Power,  as 
foon  and  juft  as  he  willed  it.  And  the  whole  was 
finifhed  in  fix  Days  -,  each  of  which  had  its  proper 
Work  afiigned  to  it.  So  Ihort  a  Time  employed 
in  fo  vaft  a  Work  argues  a  fupernatural  Energy  ex- 
erted quite  through  it,  and  fhews  the  Vanity  of  all 
Attempts  to  reduce  it  to  the  prefent  Laws  of  Nature 
which  were  then  fettling  by  it  felf. 

Hence  there  appears  no  great  Difficulty  in  con- 
ceiving that  fo  ihort  fpace  of  Timefliould^befufficicnt; 
or  that  the  Effedls  of  fome  Days  ihoiild  feem  to  ex- 
ceed thofe  of  others,  in  proportion,  it  may  be,  to 
their  depending  more  or  lefs  on  the  immediate  Pow- 
er of  God  which  wants  no  Time  to  work  whatever 
he  wills.  But  perhaps  we  may  wonder,  that  God 
ihould  take  up  fo  much  Time,  and  proceed  fo  mi- 
nutely and  gradually,  in  raifing  the  Fabrick  of  tha 
World;  which,  if  he  had  pleafed,  he  could  have 
produc'd  perfedt  in  its  entire  Form  and  Beauty  at 
once.  However,  one  good  moral  Reafon  for  it  is 
obvious,  that  it  gave  the  Angels  who  were  prefent  at 
the  whole  or  m^oil  of  the  fix  Days  Creation,  an  Op- 
portunity of  knowing  more  intimately  the  Works  of 

God 


no  Creation. 

God  in  their  Nature  and  mutual  Dependencies,  and 
fo  of  more  fully  celebrating  his  Glories  difplay'd  in 
them.  Migjlit  it  not  alfo  be  lo  order'd,  that  the  Nar- 
rative of  the  Creation  which  God  intended  to  give  to 
the  World,  might  have  the  fame  EfFedl  on  Mankind 
in  a  low^er  Degree ;  that  it  might  better  fettle  in  their 
Minds  a  fteady  Belief  of  all  Things  from  the 
higheft  to  the  loweft  proceeding  from,  one  and  the 
fame  Divine  Original ;  and  that  it  might  aited:  them 
with  a  proper  Senfe  of  the  Dignity  of  Human  Na- 
ture,  as  made  with  peculiar  Solemnity,  the  laft  and 
the  End  of  the  other  Works  ?  Nor  might  it  be  the 
leaft  Ufe  of  God's  taking  fix  Days  to  create  the 
World,  that  he  made  it  the  Ground  of  a  ftanding  and 
imiverlal  Law  given  to  Man  from  the  firft,  after  the 
Example  of  his  Maker  to  work  in  the  common  La- 
bours of  Life  but  fix  Dtys  together,  and  devote  the 
feventh  to  facred  Reft"^". 

I  fliall  only  further  obferve  how  very  convenient 
the  Order  of  the  feveral  Days  appears  in  a  general 
View  and  Reference  to  the  Earth,  the  Formation 
and  Accommodation  of  which  feems  chiefly  to  be 
regarded  in  the  Mof  lick  Hiftory.  Thus  how  natu- 
rally and  properly  is  Light  made  to  ipring  up  as  the 
firft  Remove  from  a  Chaos  involved  all  in  Dcirkjicisr 

Whetl-er 

*  What  was  the  Extent  of  the  whole  fix  Days  Work,  or  the  prc- 
cife  Prcduftlon  of  each,  efpecially  the  four  firft  :  Whether,  if  the 
vifiblc  Heavens,  with  ?.ll  the  fix'd  Stars  belong'd  to  this  Period,  yet 
the  Scripture-Account  of  Angels,  good  and  bad,  will  admit  them, 
with  the  inviilble  and  higheit  Heavens  into  it  alfo  :  Whether  all  the 
Matter  of  the  Univerfe  was  created  at  once  and  b  gun  to  be  difpofed 
quickly  after  itL  Exigence,  as  ofnoUfc  to  lie  long  in  a  formlefs 
confufed  Chaos :  What  was  contain'd  in  the  Chaor;,  the  Earth  alone, 
or  the  Sun  and  Planets  with  it:  Whether  there  might  not  be  more 
than  one  Chaos,  ail  v/rought  off  in  fome  iuch  manner  and  at  the 
fame  Time,  as  that  of  our  Syftem,  which  can  Icaice  be  thought  Jefs 
confiderable,  and  why  then  of  a  later  Origin  than  any  <  ther  ?  fhefe, 
and  fuch  like  Enq^uirieT  are  too  deep  and  curious  to  be  here  difcuf- 
fed. 


Ser.  VL  Creation.  hi 

Whether  this  Light  might  be  of  ufe  to  the  Angels, 
in  their  viewing  the  Piocefs  of  the  other  Days  or  no; 
it  ferv'd,  no  doubt,  to  adorn  and  beautify  the  riling 
Face  of  Nature,  and  to  forward  by  its  concomitant 
Heat  the  fucceeding  Produftions. 

The  Produce  of  the  fecond  Day  was  the  Firma- 
ment or  Atmofphcre  extrafted  out  ofthecircum- 
fufed  Waters.  How  fitly  now  does  Air  take  the 
next  Place  to  Light,  and  precede  Vegetables  and  A- 
nimals,  neither  of  which  can  live  at  all  without 
Air? 

On  the  firft  Part  of  the  third  Day,  the  Waters 
which  hitherto  cover'd  the  whole  Surface  of  the 
Earth  were  drawn  off  into  Channels  at  the  fame 
time  prepared  for  them>  And  this  could  not  fo 
well  be  before,  fince  the  Air  might  better  be  raifed 
out  of  the  Waters  while  they  were  difiufed  all  abroad 
than  when  they  v/ere  colleded  into  one  Place.  But 
then  i  t  was  neceiiarily  previous  to  the  Produdtion  and 
Growth  of  that  ufeful  and  pleafant  Variety  of  the 
Vegetable  Kinds,  which  at  the  fecond  Fiat  of  this 
Day  the  Earth  plentifully  brought  forth.  And 
both  thefe  Works  of  the  third  Day  mult  need  go 
before  the  Formation  of  all  living  Creatures,  that 
they  might  have  a  proper  Seat  for  their  Reception, 
and  Store  of  Food  for  their  Suflenance  a2:ainfl:  their 
Appearance  in  the  World. 

Yet  one  Day  is  interpofed  between  furnifhinp; 
the  Seat,  and  introducing  any  of  its  Inhabitants ;  in 
order  to  make  a  ftanding  Provifion  of  Light  and 
Heat.  The  Sun,  Moon  and  Stars  w^ere  novv^  oa  the 
Fourth  Day  lighted  up  in  Heaven,  and  fix'd  in 
their  refpedlive  Orbs,  and  tlieir  Courfes  and  Ufes 
appointed  them,  which  they  have  conftantly  fulfilled 
from  that  Time,  How  v/ifely  v/as  this  Work  de- 
ferred 


112  Creation. 

ferred  till  now,  but  no  longer ;  were  it  only  for 
greater  Decorum  and  Harmony,  that  the  Parts  of  the 
Univerfe  purely  material  and  void  of  Senfe  might 
be  finifh'd  together,  and  this  as  moft  glorious  comfe 
laft  ?  Befides,  perhaps  the  fame  Degrees  of  Light 
and  Heat  might  not  be  fo  convenient  to  the  World, 
while  it  was  forming,  as  when  it  was  compleatly 
form'd  and  inhabited.  Thofe  hitherto  employed, 
probably  had  anfwer'd  their  utmoft  Ufe  and  Inten- 
tion in  the  Plantation  of  the  World ;  and  were  in- 
capable of  noufifhing  and  improving  what  they 
might  conduce  to  raife,  either  becaufe  they  were 
too  feeble  or  elfe  too  powerful  and  intenfe.  Much 
lefs  may  they  be  thought  adapted  to  the  m^ore  delicate 
and  complicated  Frame  of  Animals ;  v/hich  requires 
the  Communication  of  Light  and  Heat  to  them  at  an 
exact  Medium,  at  once  to  fuit  their  Organs  of  Sight^ 
and  to  cheriih  in  them  a  due  vital  Warmth. 

Now  follows,  where  it  ought,  and  where  only  it 
well  could,  the  Produ61ion  of  all  forts  of  living 
Creatures :  And  firft  on  the  fifth  Day,  Fifhes  great 
and  fmall,  were  produced,  to  ,  flock  the  Sea  and 
Rivers,  and  all  the  feather'd  and  winged  Tribes  to 
fly  in  the  Air.  Thefe  were  both  made  of  the  fame 
watry  Materials,  and  before  the  Terreftrial  Ani- 
mals; as  having  their  Texture  more  fimple,  and 
the  Places  of  their  Refidence,  the  Water  and  Airj 
fooner  ready  for  their  Accommodation. 

On  the  fixth  Day  God  form'd  out  of  the  Ground 
now  grown  folid  and  firm  enough  to  fupport  the 
Bodies  and  Steps  of  its  deftin'd  Natives  and  Lihabi- 
tants,  all  the  various  Species  of  them ;  the  irrational 
firft,  as  Beafiis  both  wild  and  tame,  and  creeping 
Things  innumerable;  and  laft  of  all  one  only  ra- 
tional Creature,  to  have  the  fupreme  Dominion  over 

and 


Ser.  VI.  Creation.,  113 

and  Ule  of  all  the  reil,  even  Man  to  whom  quick- 
ly after  was  join'd  the  Woman  made  out  of  him. 
Thus  was  the  Mafter-piece  and  chief  End  of  this 
goodly  Frame  referved  to  crown  the  whole  -,  as  was 
certainly  moil  meet  for  his  Honour,  Convenience, 
and  Entertainment.  Moft  of  the  preceeding  Opera- 
tions were  ablblutely  neceffary  to  make  him  a  Seat 
fit  to  live  in.  All  together  contributed  fuch  Furni- 
ture and  Ornaments,  as  left  nothing  wanting  \o  the 
immediate  Gratification  of  his  Nature  as  foon  as  it 
was  formed:  And  as  tliey  prepared  the  Way  for  his 
Entrance,  they  fo  declared  his  fuperior  Rank  and 
Preeminence, 

ApPL  I  CAT  I0N« 

What  abundant  Caufe  does  this  excellent  Order 
which  God  obferv'd  in  framing  the  World,  as  well 
as  the  Quality  of  the  Creatures,  which  had  all  their 
Parts  fitted  to  a  proper  Ule,  and  were  made  fub~ 
fervient  tq  one  another   for  the  good  of  all,  af- 
ford us  to  break  forth  into  that  Celebration  of  Divine 
Wifdom  ?  Pfal.  civ.  24.    O  Lordy  how  manifold  are 
thy  Works]  in  Wifdom  hafl  thou  made  them  all!  Nor 
only  the  whole  when  finished,  but  every  Thing  as 
fucceffively  wrought  off  each  Day.  might  w^ell  be 
pronounced  Good.     Since,  befides  the  ftated  Ends 
they  were  afterward  to  fervCj  they  all  anfwer'd  a  pre- 
fent  Ufe  in  their  firft  Place  and  Rank  of  Appearance, 
and  carried  on  the  Plan  by  gradual  Afcents,  to  its 
perfect  Confummation.     O  v/ith    what    agreeable 
Surprize  muft  this  ftrike  the  Angels^  as  the  feveral 
Scenes  of  Creation  role  up  in  Order  to  their  View! 
Thus  alfo  the  New  Creation  of  Grace  in  Chrift  Je- 
fus,   is   executed  gradually  after  the  fame  Model, 
which  is  the  more  from  hence  confirm'd  to  be  a 
Vql,  I,  I  ,Point 


114  Creation. 

Point  of  Wifdom  and  Beauty.  And  how  will  the 
conducing  it  from  a  fpiritual  Chaos  of  Darknefs  and 
wild  Difoider,  through  various  Periods  and  Grada- 
tions to  a  glorious  IlTue,  excite  the  moft  ravifhing 
i\dmiration  in  the  Saints,  when  they  fliall  be  able 
to  carry  their  Views  from  the  Beginning  to  the  End 
of  both  thefe  Creations  at  once  ?  How  Ihould  we  a- 
iiore  likewife  the  Divine  Power  as  infinitely  great 
and  wonderful  in  Creation  ?  Here,  as  in  its  proper 
Province,  Omnipotence  adled  illuftrioufly  from  firft 
to  laft,  and  was  only  laid  open  to  a  more  diftincS 
Survey  in  the  wife  Order  of  its  Proceedure.  O !  the 
unparalleFd  and  ftupendous  Power  of  Gk)d,  that  firft 
made  his  own  Materials,  which  all  other  Artificers 
muft  have  ready  to  their  hands ;  and  tlien  with  a 
Word  it  wrought  them  into  thofe  various  Bodies  of 
exquifite  Workmanfhip  that  compofe  the  World,  , 
which  they  could  never  have  ranged  themfeh^es  into, 
nor  could  any  other  have  framed  them !  How  great 
alio  is  his  Goodnefs^  and  how  great  is  his  Beaut\\ 
which  are  confpicuous  in  thefe  his  V/orks;  thus 
wondrous  fair  as  they  yet  are,  and  fiill  diipenfing 
fuch  Riches  of  his  Bounty  all  abroad,  though  Sin 
has  enter \1  into  the  World  and  in  part  tarnilli'd  and 
deprav'd  tlicm  ? 

Hence  how  horrid  an  Evil  does  Sin  appear  ?  It  is 
this  only  that  fpreads  Deformity  and  Ruin  through 
the  Works  of  God,  which  were  all  originally  very 
good.  And  it  is  the  moll:  unnatural  Rebellion  a- 
gainft  him  the  univerlal  Parent.  O  how  fhould  we 
liate  it,  and  fliun  it  as  the  vileft  and  moll  monftrous 
thing  in  the  World  ? 

Finally,  fmce  God  as  our  Maker,     is  our  un- 
doubted Sovereign  and  Proprietor,  and  appears  evi- 
dently polleflcd  of  unbounded  Power  to  do  what  lie 
I  pleafes ; 


Srr.  VI.  Creation.  115 

pleafes ;  Let  us  never  dare  to  difpute  his  Commands 
or  Diipofals;  Let  us  never  willingly  incur  and  abide 
under  his  Difpleafure.  Cannot  he  who  brought  us 
into  Being  as  eafily  ftrike  us  out  of  Being  ?  Nay 
which  is  far  worfe  than  that,  can  he  not  uphold 
our  Being  only  to  make  us  for  ever  miferable  ?  And 
thus  will  he  indeed  deal  with  all  who  go  on  in  their 
Sins,  and  never  truly  fubmit  to  him  in  the  Way 
laid  open  in  the  Gofpel  of  Chrift.  He  that  made 
them  ivillnot  have  Mercy  07i  tkem^  and  he  that  for 771- 
ed  them  will  jloew  them  no  Favour.  O,  how  much 
doss  it  concern  us  all,  being  moved  with  Fear  of 
God's  all-powerful  and  irrefiftible  Wrath,  to  feek  in 
the  Methods  of  Gofpel-Grace  to  fecure  him  for  our 
Friend  ?  And  then,  having  his  Omnipotence  for  our 
Guard,  what  Evils  need  we  be  afraid  of?  having 
his  All-fufficiency  for  the  Source  of  all  our  Supplies^ 
what  Good  may  we  not  hope  for  ?  And  how  confi- 
dently may  and'  ought  we  to  truft  in  him  for  what- 
ever we  are  warranted  to  exped:,  in  the  Face  of  the 
ftrongeft  Difficulties  and  Oppofitions? 


I  2  SER- 


1 1 6        7^^  Providence  of  GoDy 


SERMON     VIL 

The  Providence  of  G  O  D,  as  the  Prefer- 
\Tr,  and  Sovereign  Difpofer  of  all 
Things,  in  the  Natural  World. 


Psalm  CIII.  19. 

The  Lord  hath  prepared  his  Throne  in  the  Heavens y 

and  his  Kingdom  riileth  over  all, 

THIS  is  a  very  grand  Reprefentation  of  the 
Majefty  of  the  great  God.  As  an  earthly 
Monarch  fets  up  his  Throne,  and  keeps  his  Court  in 
fome  one  Capital  City,  and  from  thence  extends  his 
Dominion  and  Governm.ent  over  a  whole  Kingdom ; 
fo,  in  allufion  hereunto,  the  great  and  mighty  God, 
who  is  King  of  Kings,  and  Lord  of  Lords,  is  here 
reprefented  as  having  prepared  his  Throne  in  the  Hea- 
venSy  and  from  thence  extending  his  Sovereign  Do^ 
minion  and  Influence  as  wide  as  univerfal  Nature, 
over  all  Creatures,  and  over  all  Worlds.  By  the 
Kingdom  of  God,  we  are  here  to  underftand  his  Pro- 
vidence, or  his  preferving  and  gtyverning  all  his 
Creatures,  and  all  their  Anions.  The  Subjeds  of  this 
univerfal  Kingdom  may  be  diftinguifhed  into  Natural 
and  Moral,  By  the  7noral  World,  we  mean,  the  ra- 
tional Part  of  the  Creation,  or  thofe  Creatures  who 
are  fit  Sabje<5ts  of  a  moral  Law,  as  Angels  and  Men, 
confider'd  as  reafonable  Creatures.  By  the  natural 
World^  we  underftand  die  whole  Mafs  of  Matter, 

which 


Ser.  VII.  in  the  Natural  World.  117 
which  is  varioufly  difpofed  into  a  multitude  of 
Shapes  and  Forms,  and  different  forts  of  Creatures, 
as  Sun,  Moon,  and  Stars,  Air,  Earth,  and  Sea;  with 
all  the  vaft  Variety  of  Plants  and  Animals,  with 
which  they  are  ftor'd,  and  by  which  they  are  in- 
habited. God's  Providential  Kingdom  is  abfolutely 
univerfal,  and  over  All.  But  my  Province,  at  pre- 
fent,  is  to  confider  the  Providence  of  God,  as  the 
Preferver  and  fovereign  Difpofer  qf  all  things,  in 
the  Natural  World  only. 

My  Method  in  handling  this  Subjed:   ihall  be, 

Firft,  Tb  prove  that  there  is  a  Providence. 

Secondly,  To  explain  and  to  illujlrate  the  Provi- 
dence of  God  in  the  Natural  Worlds  by  the  principal 
ABs  of  it. 

Thirdly,  To  mention  fome  Properties  of  this  Pro- 
vid^nce,  . 

Fourthly,  To  make  a  practical  Application. 

Firft,  To  prove  that  there  is  a  Providence^  which 
preiides  over  the  whole  Courfe  of  Nature,  and  all 
the  Worlds  of  Creature?.     This  may  be  argu'd, 

1 .  From  the  PerfeSliofis,  of  God:  and  of  thofe 
we  need  only  fingle  out,  his  Knowledge^  and  his 
Wifdom^  his  Goodnefsy  and  his  Power :  for  if  we. 
believe,  that  God  is  infinitely  poffeffed  of  fuch 
Perfedions  as  thefe,  it  will  hardly  be  poffible  for  U3 
to  ftop  iliort  of  believiiig  his  Providence.  Does  God 
know  all  things,  and  the  Nature  and  State  of  all  the 
Creatures,  and  what  Condition  is  moft  fit  and  pro- 
per for  every  one  of  them  ?  Is  he  infinitely  Wife,  to 
appoint  and  order  all  things  in  the  beft  manner  ? 
And  is  he  as  Good  and  Powerful,  as  he  is  fFife  and 
Knowing  ?  Who  can  believe  this,  and  not  believe  a 
I  3  Providence? 


11 8      77)e  Providence  of  G  od^ 

Providence  ?  For  will  not  his  Wifdom  and  Goodnefs 
incline  him  to  take  care  of  his  own  Creatures,  and  to 
condud:  and  govern  them  in  the  beft  manner  ?  Can 
we  f^.ippofe  the  univerfal  Parent  of  all  Creatures  and 
V/orlds,  to  be  like  \htfooIiJJj  Ojlrich  ?  who  is  care- 
lefs  of  her  Brood,  and  is  hardened  againjl  her  yoimg 
ones,  as  if  they  were  not  hers.  Job  xxxix.  i6.  And 
iince  God  is  Almighty  too,  and  can  do  whatever 
he  pleafeth ;  no  reafonable  Doubt  can  remain  of  his 
Providence.  It  mull:  certainly,  therefore,  be  owing 
to  their  Ignorance  of  God,  that  many  of  the  ancient 
Heathens  had  fuch  doubtful  and  imperfedl  Notions 
of  a  Providence :  tho*  they  acknowledged  a  Provi- 
dence in  great  and  important  Affairs ;  yet  they  ima-. 
gined,  that  it  no  way  concerned  itfelf  about  ordina- 
ry and  comm.on  Matters.  But  jufter  Notions  of 
God  will  certainly  inform  us,  that  it  is  not  too 
much  for  that  Wijdom,  and  Goodnefs ^  and  Poiver^ 
which  is  infinite^  to  take  notice,  and  to  take  care  of 
eveiy  thing. 

2.  One  may  produce  many  exprefs  Tejlimonies 
Gilt  cf  Scripture^  for  the  Proof  of  a  Providence, 
There,  it  is  faid,  that  God  iipholdeih  all  things  by 
the  Word  of  his  Poicer  ;  and  that  they  conti^iue  ac-r 
cording  to  his  Ordinance.  He  appointeth  the  Moon 
for  Seafons  %  and  maketh  the  Snn  to  know  his  going 
down.  Pf.  civ.  19.  He  bringcth  the  Winds  out  of  his 
^reajiire  \  and  Storms  and  Tempefts  fulfil  his  Word. 
As  for  the  Earthy  it  is  full  of  his,  Riches^  and  fb  is 
the  great  and  wide  Sea  -,  and  the  Inhabitants  cf  both 
of  tlejn  wait  upon  //;,7,  and  he  giveth  them,  their 
Meat  in  due  Sea  (on,  Pf.  civ.  24,  25,  27.  God  is  the 
fupreme  Governor  among  the  Nations^  and  he  ruleth 
unto  the  iRnds  of  the  Earth,  There,  we  are  told, 
hov/  extcnfive,  and  how  mrticular  this  Providence  of 

■  God 


Ser.  VII.    hi  the  Natural  TForld.       no 

God  is :  That  it  prefides  not  only  over  great  and  im- 
portant Affairs ;  but  that  it  reaches  to  the  minuteft 
Concerns  of  the  meaneft  Creatures.  As  in  Matt.  x. 
2g^  30.  A?^e  not  two  Spar?^ows  fold  for  a  Farthing  ? 
and  not  one  of  them  flmll  fall  on  the  ground  without 
your  Father  -,  the  very  Hairs  of  your  Head  are  all 
numbered.  But  I  fliould  tranfcribe  a  great  part  of 
the  Bible,  fhould  I  colled:  all  the  Proofs  of  a  Provi- 
dence that  are  to  be  met  with  there.  I  will  only 
farther  hint  to  you  one  Article  of  the  Dodrine  of 
Providence,  which  we  learn  from  Scripture,  viz. 
That  the  Kingdom  of  Providence  is  adminiilred  by 
CJjrifi  our  Saviour.  It  is  by  him  that  all  things  con-- 
fijl^  Col.  i.  17.  And  to  him  is  all  Power  given  both 
in  Heaven^  and  on  Earth,  Matt,  xxviii.  18.  The 
whole  Adminifcration  of  Providence,  over  all  Crea- 
tures, and  all  Worlds,  is  committed  into  the  Hands 
of  the  Mediator  J  efts  Chrijl  -,  which  fpeaks  both 
tlie  Dignity  of  his  Perfon,  and  the  Safety  and  Hap- 
pinefs  of  his  Friends  and  People :  They,  and  their 
Enemies  too,  are  in  his  hands,  as  the  great  God  of 
Providence  ;  neither  Men,  nor  Devils  can  harm  them 
without  his  Permiffion  ;  and  he  hath  fhewed  how  he 
loves  them,  by  his  once  dying  for  them.  Happy  is 
the  People  that  is  infuch  a  cafe  ^yea^  happy  is  the  People 
whofe  Beloved  and  Friend  is  Clrrifi  the  Lord.  If  any  fur- 
ther Proof  of  a  Providence  was  wanted,  one  might, 

3.  Appeal  to  the  Appearance  of  things-,  to  the 
Frame  of  Nature,  and  the  continued  Order  and  Har- 
mony of  the  whole  Creation  -,  where  we  have  as  good 
Teftimonies  to  a  Providence,  as  to  the  very  Being  of 
a  God.  For  it  is  no  lefs  abfurd  to  imagine,  that  the 
World  is  governed  by  Chance,  than  to  think  it  was 
made  by  mere  Chance  at  firft.  Can  it  be  only  by 
chance^  th^it  Day  and  Night,  and  Summer  and  Win- 

i  4  ter. 


120  7^^  Providence  of  GoT>^ 
ier^  fo  regularly,  and  conflantly  fucceed  to  one  ano- 
ther ?  Did  all  things  happen  by  mere  chance^  it 
would  be  altogether  uncertain  when  the  Springs  or 
the  Autumn  Seafon  would  come  ^  or  whether  either 
of  them  would  come  any  more ;  nay,  it  wouH  be  ten 
thoufand  times  more  likely,  that  all  things  would 
prefently  run  into  Diforder  and  Confufion.  It  is  cer- 
tainly, therefore,  moft  reafonable  to  afcribe  it  to  the 
Providence  of  a  wife  and  powerful  God,  that  Seed- 
time and  Harvejl^  and  Cold  and  Heat^  ayid  Summer 
and  Winter^  and  Day  and  Nighty  do  7iot  ccafe  ^  bit 
that  Seafons  revolve,  and  return  in  fb  juft  an  Order. 
Many  odier  lUuflraiions  of  this  Argument  will 
occur  in  the  Sequel  of  this  Difcourfe,  while  I  2m 
confidering  the  Nature  and  the  Adiings  of  Gcd's 
providence  towards  his  various  Creatures  y  which  is  the 
next  thing  that  now  falls  under  Cbnfideration,  viz. 

Secondly,  To  explain  and  illujlrafe  the  Providence 
of  God  in  the  Natural  World,  by  fome  of  the  prin- 
cipal Adts  of  it  y  and  they  may  all  be  reduc'd  to  thefe 
two  Heads,  I.  God's  prefer  ving.  And,  2.  His  difpo^ 
jHng  oj  and  governing  his  Creatures  and  their  Adiions. 

J .  The  Providence  of  God  is  exerciied  in  prefer-* 
ving  his  Creatures.  And  here  we  may  difLinguiih 
providential  Prefervation,  into  two  Branches,  i.  The 
Prefervation  of  th^  feveral  Species^  or  Kinds  of  Crea- 
tures. And,  2.  The  Prefervation  of  they^'u^r^/Cr^^- 
tures  in  their  individual  Beings. 

(i.)  The  Pi-ovideDce  of  God  is  fignally  diiplay^  in 
the  Prefervation  of  the  fever al  Species  or  Kinds  of 
anim,al  Creatures  :  fo  that  tho'  all  the  Individuals  die^ 
and  periih  one  after  another ;  yet  no  Species  is  loft 
out  of  the  Creation,  but  moll:  probably,  and  as  far 
as  we  can  learn  from  the  m^ofl  ancient  Account  of 

Things^ 


Ser.  Vlf.  in  the  Natural  World.  121 
Things,  there  are  all  forts  of  Creatures  ftill  in  the 
World,  that  were  made  at  firft.  And  this  is  truly- 
wonderful  ;  eipecially  if  we  confider,  what  a  natural 
Enmity  there  is  betwixt  fome  Animals  and  otl^ers, 
and  with  what  Diligence  Men  have  endeavoured,  in 
all  Ages,  to  deftroy  fome  whole  Kinds  of  them  :  it 
is  very  wonderful,  that  many  a  whole  Species  has  not 
been  quite  deftroy*d  long  ago  3  what  can  we  afcribe 
it  to,  but  a  Providence,  that  watches  over,  and  pre- 
ferves  every  part  of  the  Work  of  God  ? 

The  due  Proportion  of  the  various  Inhabitants  of 
the  World  to  one  another  ,  and  efpecially  of  the 
Males  to  the  Females^  which  is  io  conftantly  pre- 
ferved  throughout  the  Animal  Creation,  is  a  very 
fenfible  Inftance  of  providential  Care.  What  can  we 
afcribe  it  to,  but  a  Providence,  that  it  has  never  yet 
happened  to  any  of  the  Animal  Tribes,  that  either 
all  proved  Males,  or  all  Females ;  nor  that  one  fort 
was  produced  out  of  proportion  to  the  other ;  which 
muft  have  quite  wafted  the  Species,  or  reduced  it  to 
a  very  few  ?  To  what,  but  a  wife  Providence,  can 
w^e  afcribe  that  very  remarkable  Provifion,  wliich 
appears  by  long  Obfervation  to  be  conftantly  made  In 
our  own  Species,  for  the  extraordinary  wafte  of  the 
Males,  (by  Seas,  and  Wars,  and  other  untimely 
Deaths,  which  feveral  dangerous  Trades  expofe  Men 
to,)  by  the  Surplus  of  one  Male  in  about  fourteen, 
above  the  number  of  Females,  which  are  born  eve- 
ry Year ;  that  fo  the  juft  Proportion  of  the  two  Sexes 
to  each  other  might  be  always  preferv'd  ?  Can  tliis  be 
mere  Chance  ?  No  certainly ;  but  it  is  fuch  an  In- 
ftance of  a  Providence,  as  v/ould,  one  fliould  think^ 
be  fufficient,  was  there  no  other^  to  convince  an 
Atheift.  Thus  Providence  is  exerclied  mprefervirig 
the  feveral  Species  or  Kinds  of  Creatures, 

(2.)  God 


12  2        The  Provide ?tce  of  G  ODy 

(2.)  God  prefer ves  them  by  his  Providence  in  their 
individual  Beings ^  'till  the  End  has  been  anfwer'd 
for  which  he  made  them.  The  flmie  Power  that 
gave  Being  to  the  Creatures  at  firft,  is  continually 
exerted  to  uphold  tliem  in  their  Beings ;  otherwife 
they  exift  and  live  independant  on  God  -,  which  is 
as  abfurd  to  Reaibn,  as  it  is  contrary  to  Scripture.  It 
is  Gcd  that  koldeth  our  Soul  in  Life,  In  hi?n  we 
live,  a?id  move^  and  have  our  Beings.  We  are  the 
living  Inftances  of  divine  Prefer vation  ;  hitherto  God 
has  helped  us ^  has  holden  us  upfro?n  the  Womb^  and 
fed  us  all  our  Lives  long.  From  how  many  Dan- 
gers and  Deaths,  does  he  continually  preferve  us  ? 
Did  we  more  regard  a  Providence,  every  Day's  ex- 
perience v/ould  furniili  us  with  abundant  matter  of 
adoring  Thankfulnefs,  to  a  good  and  gracious  God, 
who  guards  our  Lives,  and  wards  oif  a  thou  land 
Dangers  that  conilantly  iurround  us.  Nor  is  God's 
Providential  Care  confined  to  Men,  but  it  extends  to 
the  very  leaft  and  m.eanefl;  of  his  Creatures.  He 
heareth  the  yomig  Ravens  njohen  they  cry  3  He  openeth 
his  Hand^  and  fatiifieth  the  Defire  of  every  living 
thifjg.  Not  a  Sparrovi'  falls  to  the  groimd  ^without 
our  Father.  Not  the  meaneft  and  weakeft  Crea-- 
ture  fhall  be  deftroy'd  out  of  the  Creation,  within 
the  prefixed  Time  that  God  has  fet  for  its  Continu- 
ance. Thus  niiich  for  the  firft  Act  of  God's  Provi- 
dence, the  preferving  of  his  Creatures. 

2.  As  God  preferves,  fo  he  alfo  dijpofes  of  and 
gove-rns  all  Creatures^  and  their  Actions.^  by  his  Pro- 
vidence. Here  we  may  confider  the  divine  Provi- 
dential Govt  rnment,  as  it  is  exercifed  as  well  over  the 
inanimate^  as  over  (he  animal  Creation. 

I.)  Over  the  inanimate  Creatures,  He  vv^lio  fix- 
ed the  Laws  of  Nature  in  the  Crft  Creation,  does 

ftill 


Ser.  VII.  in  the  Natural  World.  123 
ftill  by  his  Providence  continue  their  Force  and  Pow- 
er, or  fometimes  fufpends,  and  countermands  them, 
at  his  fovereign  Pleafure.  He  binds  the  fweet  Itiflu- 
ences  ^/Pleiades,  a?id  loofes  the  Bands  of  Ovion  :  He 
brings  forth  Mazzaroth  inhisfeafon^  and  guides  Axe- 
turus  with  his  Sons.  He  lifteth  up  his  Voice  in  the 
Clouds^  and  the  hightnings  go  at  his  Word,  fob 
xxxviii.  31,  ©<:.  He  giveth  the  former  ^  a?td  the 
latter  Rain  -,  and  he  ftays  the  Bottles  of  Heaven^ 
'till  the  Dujl  groweth  into  Hardnefs^  and  the  Clods 
cleave  fa  ft  together.  Thus  does  God  keep  the 
Springs  of  univerfal  Nature  in  his  own  hand,  and 
turns  them  which  way  foever  he  pleafeth.  What 
can  be  a  more  fenfible  Inftance  of  God's  Providential 
Government  of  the  World,  than  the  frequent  Chan- 
ges of  the  Weather  ?  And  it  is  fuch  a  one  as  Eills 
under  every  one's  Obfcrvation.  We  account  for 
Rain,  by  fuppofing  that  the  Heat  of  the  Sun,  and 
the  natural  Warmth  of  the  Earth,  fend  up  a  moift: 
Si:eam  into  the  Air,  which  falls  down  again  in  Show- 
ers. But  then  hov/  comes  the  Weather  to  change, 
from  a  wet  to  a  dry,  and  from  a  dry  to  a  v/et  Sea- 
fon  ?  for  the  longer  it  has  rain'd,  the  Earth  is  grown 
the  moifter,  and  there  is  therefore  the  more  Vapour 
to  be  exhaled  from  it,  to  form  nev/  Clouds ;  and  con- 
fequently  the  more  likelihood  of  the  Rains  continu- 
ing ftill :  and  the  longer  a  Drought  has  lafted,  there 
is  the  lefs  Moifture  to  be  dravv^n  up  from  the  Earth, 
and  tljerefore  the  leis  natural  Probability  of  its  rain- 
ing any  more.  But  the  Wind  changes,  and  either 
carries  away  the  Clouds  from  us,  or  brings  them  to 
us  from  tlie  Sea,  or  from  fome  other  Region :  But 
then  how  comes  the  Wind  to  change  ?  Here  all  our 
Philofophy  is  nonplus'd  -,  and  every  body  is  forced  to 
own  a  Providence,     "  If  it  pleafes  God  tofendJR^in 


124  ^^  Providence  of  Go d^ 
'*  arfciir  Weather^'*  is  common  Language  with  all 
forts  of  People.  The  Scripture  gives  the  beft,  and 
only  fatisfadory  Account  of  this  Matter,  when  it 
tells  us,  that  God  holdcth  the  Winds  in  his  Fijly  and 
bringeth  them  out  of  his  'Treaftircs,  and  caujeth  them 
to  blow  %vhich  ivay  focver  he  lifteth, 

2.)  The  governing  Providence  of  God  is  no  lefs 
remarkable  in  the  whole  Animal  Creation,  The 
Becjjis  of  the  Foreji  are  his,  and  the  Cattle  upon  a 
thoujdnd  Hills ;  they  are  all  his  Creatures,  and  the 
Subjefts  of  his  Providence.  What  but  a  Providence, 
could  direct  and  guide  every  Beaft,  and  Bird,  and 
Infed,  where  to  feek  its  moil  healthful  Food,  and 
its  moft  convenient  Habitation  ?  What  is  it  but  Pro  - 
vidence  that  teaches  every  Parent  Animal,  how  to 
take  the  propereft  Care  of  its  Young ;  to  feed,  and 
nouriih,  and  train  them  up  in  the  way  that  is  moft 
fuitable  to  their  different  Natures  ?  What  can  it  be 
but  Providence,  that  guides  the  way  of  the  Fiflies 
in  the  Sea  ?  that  conduces  them  always,  in  the  right 
Seafon,  to  the  fitteft  Shore,  where  to  leave  their 
Young,  and  offer  themfelves,  as  it  were,  to  the  Net 
for  the  Ufe  and  Service  of  M6n.  Or,  w^hat  is  it 
that  condudts  thofe  Birds,  who  fljift  their  Country 
and  Climate  at  certain  Scafons  of  the  Year,  in  their 
PafTage  to  fome  diftant  Land,  where  Multitudes  of 
tliem  never  were  before  r  How  docs  the  young  Crane, 
or  Swallow  know,  that  it  is  neceffary  for  him  to  take 
fo  long  a  Journey,  and  feck  a  more  convenient  Ha- 
bitation for  himfelf  againil:  an  approaching  V\^nter  ? 
Xea^  the  Stork  in  the  Ilca^ccn  knoweth  her  appointed 
times^  and  the  Turil\  and  the  Crane,  and  the  Swal- 
low ob/erve  the  Time  of  their  coming.  Jer.  viii.  7. 
Had  they  Reafon  like  Men,  how  litde  would  it 
heJp  them,  to  find  their  way  thro'  the  pathlefs  Air, 

without 


Ser.  VIL  in  the  Natural  World.  125 
without  Needle  or  Compafs  ?  What  is  their  Guide 
then,  but  Providence  ?  If  we  call  it  Inftinft ;  yet 
what  do  we  know  of  it,  and  in  what  does  that  dif- 
fer from  Providence  ?  What  is  it,  but  fome  fuch 
immediate  Operation  of  the  Almighty,  as  that  which 
determines  all  the  Particles  of  Matter  to  gravitate  to 
their  proper  Centre  ?  Thefe  few  Inftances  may  ferve, 
out  of  many  thoufands,  to  illuftrate  God*s  providen- 
tial Government  over  the  Animal  Creation.  And 
thus  v/e  have  confidered  the  principal  Ads  of  God^s 
Providence  in  the  Natural  World,  in  his  preferving 
and  governing  the  Creatures^  ajid  their  ASlions,  I 
propofed, 

^hirdl)\  To  lay  before  you  fome  of  the  moft  re- 
markable Properties  of  God's  Providence,  as  it  appears 
in  the  Natural  World,     Such  as, 

I.  The  Wijdom  of  Providence.  A  Property  fo  re- 
markable, and  fo  manifeft,  that  one  may  very  well 
apply  thofe  Words  of  the  Apoftle,  Rom.  xi.  3  3 .  to  the 
Myfteries  of  Providence,  as  well  as  to  thofe  of  Grace  : 
O  the  Depth  of  the  Riches  both  of  the  Wijdom  and 
Knowledge  of  God  !  How  iinfearchable  are  his  yudg- 
mentSy  and  his  Ways  fafi  finding  out  !  How  is  the 
Wifdom  of  God  dilplay'd  in  his  preferving  and  go- 
verning the  w^hole  Frame  of  Nature  !  and  all  the  fe- 
deral Species  and  Kinds  of  Creatures  in  fo  regular  and 
orderly  a  manner.  It  is  by  this,  the  Sparrow  is  di- 
reBed  to  find  a  Hozfe^  a?id  the  Swallow  a  Nefl  for 
herfelf^  where  Jhe  ?nay  lay  her  Toimg,  How  admi- 
rably is  the  Wifdom  of  Providence  difplay'd,  in  the 
different  Inftind  of  the  various  Tribes  oi  Animals  I 
which  is  fo  efiFedlual,  as  to  all  the  purpofes  of  their 
Creation,  while,  at  the  fame  time,  it  is  limited  mere- 
ly to  fuch  Matters  as  are  necelTary  to  their  State,  and 
Manner  of  livings  to  the  Prefervation  and  Propaga- 
tion 


126       The  Providence  of  Go T>y 

tion  of  the  Species ;  and  by  which  it  is  effe(3:ually 
diftinguilhcd  from  what  we  call  Reafon  in  Men. 
Can  we  obferve,  for  inftance,  the  prudent  Care  of 
the  Hen  over  her  tender  Brood  ?  while  yet  fhe  is 
not  able  to  diftinguiili  to  what  Tribe  they  belong,  nor 
does  file  know  a  young  Duck  from  a  Chicken.  Can 
we  obferve  the  Skill  of  the  induftrjous  Bee  ?  who 
extradls  Honey  and  Wax  out  of  almoft  every  Flow- 
er ;  or  the  Labours  of  the  Hor/e  ;  or  even  the  watch- 
ful Service  of  the  feithfa!  Dog :  or,  if  we  defcend 
to  the  Vegetable  Creation,  can  we  obferve  how  art- 
fully the  Hop  twines  itfelf  round  the  Pole ;  and  with 
what  feeming  Sagacity  the  Fhie  lays  hold  by  its 
Tendrils  to  fupport  its  feeble  Branches,  and  climbs 
upwards  to  expofe  its  Fruit  to  the  Air  and  Sun-jfhine, 
that  it  may  be  ripened  for  the  Ufe  of  Man  ?  Can 
we  obferve  tliefe  things,  and  a  thoufand  more  of  the 
feme  kind  !  and  not  confefs  and  admire  the  Wifdom 
of  Providence  ? 

Or,  again,  if  we  hearken  to  the  Voice  even  of 
Storms  and  Tempefts,  they  will  further  declare  to  us 
the  admirable  Wifdom  of  that  God,  whofe  M'^ord 
they  obe)\  and  whofe  Defigns  they  execute  ^  for  he 
brings  them  out  of  his  Treafuries  in  their  moft  pro- 
per Seafons :  as,  ufually,  pretty  early  in  the  Springs 
to  loofcn  the  Roots  of  theTrees  in  the  Ground,  and 
thereby  to  prepare  them  the  better  to  grow,  and 
thrive,  and  bear  Fruits  in  the  Summer :  and,  com- 
monly again,  about  the  End  of  Autumn^  to  agitate 
the  Air,  after  the  Cahn  and  Heat  of  the  Summer  ; 
and  therc4^y  to  keep  it  from  ftagnadng,  and  grow- 
ing putrid  and  unhealdiy.  Who,  upon  even  fuch 
a  little  View  of  the  Wifdom  of  Providence  in  the 
Natural  World,  as  I  have  here  given  you,  can  for- 
bear faying  witli  tlie  pious  Pfahnift,  0  Lord^  how 

ma?iifold 


Ser*  VII.    in  the  Natural  World.        127 

manifold  are  thy  Works ^  in  Wifdoin  hafl  thou  made 
them  all  I  Pf.  civ.  24.  Another  very  remarkable 
Property  of  God's  Providence  is, 

2.  The  Goodiicfs  and  Kindnefs  of  it.  And  we 
need  not  go  far  for  Inftances  and  Proofs  of  this  ^  for 
"The  Earth  in  full  of  the  Goodnefs  of  the  Lord.  Pf. 
xxxiii.  5.  There  is  not  a  Creature  that  lives  in  all 
the  World,  but  bears  a  Teilimony  to  the  Good- 
nefs of  Providence.  What  kind  Provifion  doth  it 
make  for  all  the  Animal  Tribes  ?  Every  Creature  is 
direded  by  it,  where  to  feek,  and  find  its  Food. 
^hefe  all  "wait  upon  God^  and  he  giveth  them  their 
Meat  in  due  Seafon ;  that  which  he  giveth  them^ 
they  gather^  he  openeth  his  Hand,  and  they  are  filled 
"with  Good.  Pf.  civ.  27,  28.  God  extends  his  kind 
Regard  to  many  thoufands  of  Creatures,  who  have 
no  Capacity  of  knowing,  and  praifing  their  Bene- 
fador.  Thus  we  read,  that  when  he  had  threatned 
the  Deftrudlion  of  Nineveh^  the  very  Cattle^  as 
well  as  the  young  Children,  afforded  a  Motive  to  his 
Compaffion.  ^hall  not  I  fpare  Nineveh,  faid  God, 
that  great  City,  %vherein  are  more  than  fix  [core 
thoifand  Perfons,  that  cannot  difcern  between  their 
right  Hand  and  their  left,  and  alfo  much  Cattle  ? 
Jonah  iv.  11.  And,  methinks,  this  (liould  be  an 
Argument  with  us  again  ft  pradtifing  any  unnecejjarv 
Cruelties  upon  any  of  the  meaneft  Creatures  -,  as  to 
fet  them  a  fighting,  and  deftroying  one  another,  to 
make  us  fport  ^  'tis  barbarous  Sport,  unworthy  of  a 
Man,  and  very  unlike  to  God. 

Again,  how  does  the  Goodnefs  of  Providence 
fhine  forth  in  the  large  and  rich  Variety  of  good 
things,  wherewith  it  repleniftieth  the  Earth  every 
Year,  for  the  Support  and  Comfort  of  its  various 
Inhabitants  ?  He  caufeth  the  G?^afs  to  grow  for  the 

Cattle, 


128       T*he  Providence  of  Go r^j 

Cattle^  and  Herb  for  the  Service  of  Man,  that  he  may 
bring  forth  Food  out  of  the  Earth ;  a72d  Wine  that  ma^ 
keth  glad  the  Heart  of  Man,  and  Oil  to  make  his  Face 
fojlnne,  and  Bread  ivhich jlrcngthejieth  Mans  Heart, 
Pf.  civ.  14,  15.  And  as  God  has  plentifully  ftored  the 
Earth  with  the  Bleffings  of  his  Goodnefs ;  fo  his 
Providence  kindly  diredts  us  to  find  out  their  various 
Ufes,  whether  for  Food,  or  Phyfick,  for  neceffary 
Support,  or  for  Convenience,  and  Delight,  It  tea- 
ches the  very  Brutes  to  diflinguifh  betwixt  health- 
ful and  unhealthful  Food ;  and  every  one  knows  its 
Enemies,  and  how  to  guard,  in  the  veiy  beft  man- 
ner, againft  the  Dangers,   which  it  is  expofed  to. 

The  Goodnefs  of  God's  Providence  may  be  fur- 
ther obferv'd  in  the  kind  Diftribution  which  he 
makes  of  his  various  Bounties ;  in  that  he  ordinarily 
fupplies  us  with  the  moil  ufeful  things,  in  the  grea- 
teft  plenty.  Healthful  Food  is  by  far  more  plenti- 
ful, than  fuch  things  as  chiefly  minifter  to  Luxury 
and  Intemperance.  Thus  Spices  grow  but  in  one" 
Climate  -,  while  Bread  Corn  grows,  and  thrives  in 
almoft  any  Country,  and  in  almoft  any  %)il.  So  Gold 
is  to  be  found  but  in  few  Places ;  while  Iron,  that 
moil  ufeful  Metal  of  all,  is  dug  up  in  almoil  every 
Land.  But  Inilances  of  the  Goodnefs  of  ProvidencCj 
which  the  World  ailbrds,  are  more  than  we  can 
number :  we  are  encompaiTed  with  them  on  every 
fide,  and  feveral  of  them  can  hardly  efcape  our  no- 
tice any  Day  we  live. 

Before  I  leave  this  Head,  it  may  be  proper  to  take 
a  little  notice  of  one  fingle  Objection,  which  fome 
Perfons  may  be  apt  to  make  againil  the  Goodneis 
of  Providence  in  the  Natural  World,  viz,  its  fup- 
porting  and  maintaining  feveral  fo^r(/^/C;T^^//r^^,  as 
Lions ^  and  Tygcrs,  d.nd  poijbnous  Serpents^  and  va- 
rious 


Ser.  VIL     in  the  Natural  World.       129 
rious  kinds  of  little  Infeas,  which  offend  and  harm 
us.     We   fancy  we  fhould  be  mucli  better  without 
them  ;  and,   we  judge,  that  it  would   be  a  kinder 
thing  in  Providence,  to  rid  them  all  out  of  the  World. 
To  which  I  anfwer.   That  very  probably,  all  thofe 
Creatures    are  defign'd   for  fonie  good  and  valuable 
Purpofe,  fuch  as  more  than  ballances  all  the  Harm 
and  Mifchief  which  they  do:  this,  we  certainly  know, 
is  the  Cafe,  as  to  fome  of  them ;   and  we  have  Rea- 
^o^   to  believe  it  is  fo  as  to  all.     The  poifonous  Vi- 
per affords    a  noble  Pvledicine,  which  does  us  more 
good,^  than  his  Poifon  does  mifchief;  very  few  Men 
are  killed  by  his  Poifon,   but  many  fick  Perfons  are 
recovered  by  his  FleOi.    And  may  not  fome  of  thofe 
lejje)-  InfeBs,  that  we    complain  of,  be  wifely  and 
kindly  defign'd,  to  oblige  us  to  Cleannels  in  our  Per- 
Jms  and  Houfes^  which  is  fo  very  neceffary  to  our  own 
Health  ?    And  fo  the  feeming  evil  of  thofe  Creatures, 
is  abundantly  over-ballanced  by  the  good  which  they,' 
fome  way  or  other,  bring  to  us.      f  will  m.ention  yet 
one  more  Property  of  Providence,  njvz, 

3.  It  is  very  powerful,     God  iipholdeth  all  things 
by  the  Word  of  his  Power.     The  continued  Harmo- 
ny ^  of  Nature,   and  the  conftant  and  regular  Revo- 
lution ofSeafons,  are  fenfible  Demonilrations  of  the 
Power  of  God.     Thou  haft  eftablijhed  the  Earth,  and 
tt  abideth,   they  mitinue  this  Day  according  to  thine 
Ordinances,  Pf  cxix.  90,91.     This  vait  Machine  of 
the  World,    does  not  go  like  a  Clock,  by  the  Pow- 
er of  its  own   Springs  or  Weights;  but   the  fam.e 
Hand  that  made  it,  docs  continually  uphold,   and 
move  it.    God  brings  forth  Mazzaroth  in  his  Scajbn, 
he  guides  Av3.uvm  with  his  Sons,   U.^  reneweth  the 
Face  of  the  Earth  after  the  Death  of  Winter ;  and 
prefents  us  every  Spring  with  a  fort  of  new  Creation. 
Vol.  I.  K  And 


130  T^e  Providence  of  Got) ^ 
And  the  fame  Almighty  God,  who  created  this 
World  lit  firfl:,  and  ftill  upholds  the  whole  Frame 
of  Nature,  will  one  Day  difplay  his  mighty  Pow- 
er, by  diffching  it  again,  and  changing  it  into 
anocher  Form.  The  Day  cf  the  Lord  will  come  as 
a  Thief  in  the  Night ;  tn  the  which  the  Heavens 
Jl:all  pajs  aicay  with  a  great  Noife-y  and  the  Ele- 
merits  Jhall  melt  with  fervent  Heat ;  the  Earth  aljby 
and  all  the  Works  that  are  therein^  JJmll  be  burnt 
lip.  Neverthelefs  we,  according  fo  his  Prcmifey  look 
Jor  new  Heavens,  and  a  new  Earth,  ^wherein  dweU 
hth  Right  eon  fnefs.  2  Pet.  iii.  10,  13.  Thus,  I  have 
given  you  a  curfory  View  of  the  Kingdom  of  Provi- 
dence over  the  Natural  World.  Now,  the  im- 
provement we  iliould  make  of  this  Branch  of  the  Sub- 
ject of  Providence,  is, 

Firft,  To  raife  our  admiring  Thoughts  of  the 
Great  God,  What  a  great  and  mighty  Being  muft 
He  be,  who  is  able  thus  to  wield,  and  manage  the 
whole  Frame  of  Nature  !  How  prodigioufly  Great 
mull:  his  Power  be  !  How  Immenfe  his  Being  !  and 
how  extenfive  his  Knowledge  and  Underftand- 
ing,  who  can  take  fuch  particular  Notice  and  Care, 
of  fo  many  thoufands  and  millions  of  Creatures,  and 
all  at  the  lame  time  !  How  large  and  how  manifold 
is  his  Wijdom,  by  which  he  hath  ejlablifi'd  the  World, 
and Jlretched  out  the  Heavens  !  by  which  he  guides 
and  governs  thofe  rolling  Orbs  of  Light,  that  are 
over  our  Heads,  and  all  the  Tribes  and  Creatures  in 
tJiis  lower  World.  And  how  abundantly  rich  is 
the  Goodnefs  of  this  God  !  from  whence  all  his  Crea-  . 
tures  receive  their  various  Supplies.  He  fatisfieth 
the  Dc/ire  of  every  living  thing.  Such  a  Ufe,  me- 
thinks,  we  Ihould  readily  make  of  this  View  of  Provi- 
d'.-'jice,  even  to  raife  ouradmiring  Thoughts  of  God. 

Secondly 


S  E  R.  VI I.     in  the  Natural  World,  ^       131 
Secondly,  We  may  infer  how  terrible  the  Wrath 
of  this  great  and  7nighty  God  miiji  be,  and  of  what 
Importance  it  is  to  fecure  his  Favour.     How  much 
fhould  it  be  our  Concern  and  Care,  who  have  fin- 
ned againfi:  God,    to  make  our  peace  with  him,  who 
governs  all  die  World  ?   What  can  be  {o  bad,   as  to 
have  this  God  for  our  Enemy  ?  who  is  fo  great  and 
mighty,  \\'ho  can  puniih  us  a  thoufand  ways,   Vv^ho 
can  curie  our  Bleffings  to  us,  or  ilrike  tliem  out  of 
our  hands,  wdienever  he  pleafeth.     So  Pharaoh  and 
the  Egyptians  found  it  a  very  dreadful  thing  to  have 
that  God  againll  them,  whofe  Kingdom  ruUth  o-oer 
all',  who  had  Beajls  and  In  feels.   Hail  and  Fire, 
Light  and  Darknejs^   every  Element  and  every  Crea- 
ture,   abfolutely  at  his  diipofe.     Only  to  be  without 
God  in  the  World,    to  be  without  his  Favour,   is  a 
very  fad  Circumftance  -,  how  much  worfe  to  have 
him  for  our  Enemy  -,    to  live  under  his  Curfe/  and 
to  fall   into  his  hands  at  lafi,  as  a  God  of  iuft  and 
almighty  Vengeance  ?   O  !  hov/  much  is  it  our  In- 
terell: ;  hov/  much  fhould  it   be  our  Concern  and 
Care,  v/hile  as  yet  there  is  hope,  to  feek  afier  Re- 
conciliation   and  Peace  with    this  great   and  terrible 
God  !  With  v/hat  earneft  Attention  fliould  we  hear- 
ken  to  his  moil  gracious  Calls  and  Invitations,   in 
the  Gofpel !  With  what  ready  Compliance,  fhould 
we  entertain  his  Propofals  of  Peace  !  with  what  Joy 
and  Gladnefs,  fliould    we  embrace  his  Promifcs  of 
Mercy !  Blefled  be  his  Name,  adoi-cd  be  his  Grace, 
that  he  is  willing  to  be  at  peace  with  us  3  that  he  lias 
provided  a  v/ay  for  our  Return  and  Acceptance  3   and 
if  we  return  to  him,  in  his  appointed  way,   he  will 
be  at  peace  with  us  ;  yea,    he  will  delight  o'-jer  us  to 
blefs  us  ;  an3,  he  that  has  all  Nature  at  his  diff  o(e, 
promifed,  that  he  will  make  all  thi?7gs  work  together 
for  cur  Good,  K  2  Thirdly, 


132        The  Provide?ice  of  GoDy 

Thirdly y  Let  the  reconciled  Friends  and  People  of 
God  learn  from  hence,  to  tniji  and  acquiejce  in  his 
Prc-jidcnce,  without  anxious  Carefulnefs,  and  with- 
out murmuring  and  repining.  Let  them  know,  and 
remember  what  a  fafe  and  happy  Condition  they  are 
in,  who  have  this  God,  for  their  God ;  their  Covenant 
Friend  and  Father,  who  has  been  pleafed  to  ingage 
himfelf,  by  many  a  Promife,  to  blefs  them,  and  to 
bcftow  upon  them  every  fuitable  good  thing.  Let 
them  reckon  themfelves  ahvays  fafe  in  his  hand, 
and  fccure  in  their  Obedience  to  his  Will.  How 
needlefs  and  vain  is  their  anxious  Carefulnefs  ?  How 
finful  are  the  diflruftful  Fears  of  fuch  Perfons  ?  Can 
God,  who  has  all  Nature  at  his  diipofe,  and  moft 
i^.bfolutely  in  his  power,  be  ever  at  a  lofs  for  Ways 
and  Means  to  blcfs  his  Children  ?  And  has  he  not 
promifed,  that  he  will  blels  them  indeed  -,  and  that 
he  will  never  fuffer  them  to  ''j:;ant  any  good  thing  , 
any  thing  which  he  know^s  will  be  good  for  them  ? 
Rather  than  he  will  fuffer  his  Promife  to  fail,  he  will 
countermand  the  ordinary  Courfe  of  Nature,  and 
work  Miracles  :  he  will  make  the  Sim  Jiaiidjiill,  but 
that  his  favourite  People  fhall  have  Day-light  enough 
to  fubdue  their  implacable  Enemies,  jfofi.  x.  12. 
The- hungry  Lio?is  fhall  lofe  their  favage  Fiercenefs, 
rather  than  they  fliall  kill  a  Prophet,  whom  God 
has  determined  to  fave.  And  the  greedy  Rave?2S 
Ihall  carry  their  Prey,  to  feed  another  Prophet,  in 
a  lonelbme  Defart.  Fear  not,  O  Chriilian  !  let  thy 
Wants  be  never  fo  many,  thy  Afflid:ions  never  fo 
great,  and  the  Profpedl  before  tliee  never  fo  fad  and 
gloomy ;  thy  God  who  is  the  God  of  Providence, 
\vhofe  Kingdom  riilcth  over  a  11^  is  able  to  deliver 
thee,  is  able  to  relieve  and  help  thee.  And  let 
your  Belief  uf   God's    Providence    reconcile   you 

to 


Ser.  VII.  in  the  Natural  WorkL  1 3  3 
to  his  Fatherly  Corredions,  and  teach  you  Siib- 
miffion  to  his  Will,  under  all  Dilpenfations.  Hence 
learn,  with  patient  Job^  to  blels  a  taking,  as  well 
as  a  giving  God.  It  is  the  Lord  that  gives,  and 
the  Lord  talces  (rjoay  ;  hle[jed  be  the  Name  of  the 
Lord  \  for  lie  can,  and  moft  certainly  will,  in  every 
Diipenjlition  of  his  Providence,  blefs  his  Children 
and  do  them  good.  He  that  fparcdnot  his  oivn  So^z, 
but  delivered  him  up  to  die  for  them;  hov)  JJ.mll  he 
noty  with  him,  freely  give  them  all  things  ?   . 

Fourthly^  Let  lis  all  learn  to  ohferve  and  adore  the 
Providence  of  God  in  all  that  befals  us ;  and  to  blefs 
him  for  all  our  Enjoyments  and  Comforts,  temjx^ral, 
as  well  as  ipiritual.  How  would  it  fweeten  our  En- 
joyments to  us !  and  how  would  it  lighten  the  Bur- 
den of  Afflidions !  did  we  but  regard  God  and  Pro- 
vidence more,  in  all  thefe  things ;  and  could  we  but 
fee  both  one  and  the  other  coming  to  us  from  a  Fa- 
ther's hand.  And  what  Praife  and  Thankfgiving  do 
we  all  owe  to  this  God  !  who  has  created  a  World 
of  Creatures  for  our  ufe  ;  and  who,  tho'  we  have 
forfeited  all  Bleflings  by  our  Sins,  does  yet  preferve 
them  for  our  Service,  and  governs  them  for  our  Be- 
nefit. Still  he  maketh  his  Sun  to  jhine  upon  the  Evil 
and  upon  the  Good  %  ajid  fendeth  Rain  to  the  Juft 
and  to  the  Unjujl,  What  Love,  and  Duty,  and  Ho- 
nour, do  all  Men  owe  to  him,  who  is  fo  good  to 
(ill^  and  whofe  tender  Mercies  are  over  all  his  Works  ! 


K  ^  SER 


134  O/GoDy  as  the  Governour  and 


SERMON     VIII. 

Of  GOD,  as  the  Governour  and  Judge  of 

the  Moral  World,  Angels  and  Men. 

Dan  iel  IV.  35. 

And  he  doth  according  to  his  Will  in  the  Army 

of  Hea'-cen^  and  among  the  Inhabitants    of  the 
Earth. 

THESE  are  the  Words  of  Nebuchadnezzar^ 
King  of  Babylon^  \7h0fe  UnderftaRding  was 
now  returned  to  him,  sfter  he  had  eat  Grafs  with 
Oxen,  till  his  Hair  was  grown  like  Eagles  Feathers, 
and  his  Nails  like  Birds  Claws ;  but  at  length  being 
rcftor'd  to  his  Kingdom  and  the  Ufe  of  his  Reafon, 
he  bl'Ifes  the  mrjl  Higlo^  and  praifes  and  honours  him^ 
ivhoje  Dominion  is  an  everlajling  Dorninion^  and 
Tchofe  Kingdom  is  from  Generation  to  Generatioh ; 
end  who  dees  according  to  his  Will  in  the  Army  of 
^ Heaven^  and  among  the  Inhabitants  of  the  Earth, 
In  thefe  lad  Words,  he  acknowledges  the  abfolute 
Dominion  of  God  over  Angels  and  Men,  which 
are  the  only  Orders  of  Creatures  we  kno^v  of,  endu- 
ed with  intelledual  Faculties,  and  capable  of  moral 
Government, 

Firfl^  God  is  the  Sovereign  Lord  and  Governour 
of  Angels,  who  are  defcribed  by  the  Apoftle  to 
the  Hebrews  as  Mini  firing  Spirits.  They  are  Spirits  ^ 
that  is,  rational  and  intelligent  Agents,  perfectly  free 
froin  the  grofs  incumbrance  of  Matter  -,  tho'  upoa 

QCcafion^^ 


Ser.  VIII.  Judge  of  the  Moral  World.  135 
occafion,  capable  of  affuming  Bodies,  and  appearing 
in  human  Shape,  as  they  frequently  did  under  the 
Old  Teflament.     The  Angels  are  endued  with  grea- 
ter and  more  excellent  FerfeBlom  than  Man,  as  they 
not  only  difcern  between  Good  and  Evil,  but  know 
all  things  that  are  in  the  Earth.    2  5am.  xlv.  i7,^o- 
They  excel  in  Strength,    and  on    account  of  their 
p-reat  Adivity   and  Swiftnefs  of  Motion,  are  repre- 
fented  with  Wtngs  flying  thro'  the  midfl  of  Heaven. 
Jer.  viii.  13.     The  Number  of  Angels  is  very  great. 
In  my  Text,  they  are  called  an  Jrmy  -,  and  in  other 
places,  the  Hoji  of  Heaven  :   the  ApolUe  to  the  He^ 
brews  calls  them  an  innumerable  Company  -,  and  St. 
John  in  his  Revelations,  tenthciifandtwiestent,:oU' 
land,  and  thoufands  of  thou  lands.     But  we  have  the 
moft  magnificent  Account  of  their  Numbers  ^ui  this 
Prophecy  of  D^;2/H  Chap.  vii.  9,   10.    I  bcueld^iU 
the  Thrones  were  caft  down,  and  the  Ancient  oj  Days 
did  fit    whole  Garment  was  white  as  Snow,  and  the 
Hair  of  his  Head  like  the  pure  Wool',  his  Throne  was 
like  thefierv  Flame,  and  his  JVheels  as  burnt  ng  Fire-, 
a  fiery  Stream  iffued  and  came  forth  before  him,  thou^ 
fan  I  thoufdndi  miniflred  to  Kim,  and  ten  thcujand 
^     times  ten  thoufands  flood  before  him.     Among  th» 
glorious  Order  of  Beuigs,  there  are  ditrerent  Degrees, 
as  Archangels,   Thrones,  Dominions,  Prinapahttes, 
and  Powers  -,  but  what  thele  feveral  Names  import, 
would  be  meer  Prefumption  for  us  to  determine,  bc- 
caufe  the  Scripture  is  entirely  filent.     Nor  are  we- 
acquainted  with  the  precife  time  ot  their  OcaUon, 
or  Trial ;  but  this  we  know,  that  they  wei^  all  cre- 
ated in  an  exalted  State  of  Plappinels,  with  wr.icn 
fome  not  being  content,  rebelled  agamll  their  i\.A- 
K  E  R     and  being  caft  down  from  Heaven,  are  rclcr- 
ved  in   cverlafting  Chains  under  Darkncfs,  to  ti.c 
K  4  Judirmcat 


136  Of  Go^D^as  the  Govejv^our  and 
Judgment  of  the  great  Day.  But  what  particular 
Laws  God  gave  them  for  the  Trial  of  tlieir  Obedi- 
ence, whether  moial  or  pofitive,  the  Scripture  has 
not  informed  us.  The  Angels  therefore  are  now 
divided  into  the  Gocd-^^wd^  the  Evil 

Th^good  Angels  are  thofe,  who  having  maintained 
their  Integrity,  and  perfevered  In  their  Allegiance  and 
Duty  to  God  their  rightful  Sovereign,  are  unalter- 
ably confirmed  in  a  State  of  perfedl  Happinefe,  and 
are  therefore  called  the  eleh  Angels^  holy  Amgeh^ 
and  Angels  of  Light.  Thefe  are  the  proper  Inhabi-. 
tants  of  the  Heavenly  World,  and  aKvays  behold 
the  Face  of  their  Father  with  a  holy  TranfporL,  and 
receive  the  moft  delightful  Tokens  of  his  Love  5 
they  conflantly  furtound  his  Throne  with  Songs  of 
Praife,  aicribing  BIeJJi.?ig  and  Ho7iouj\  and  Ghry\  and 
Pour?'  to  H  I  M,  and  unto  the  Lamb,  They  are  alfo 
the  Minifters  of  his  Providence,  and  Hand  in  a  con- 
tinual Readinefs  to  obey  his  Will :  for^  tho'  the  great 
God  can  do  whatever  he  pleafes  in  Heavtn  and  Earth, 
v/ithout  anv  Inllrum.ents ;  vet  he  has  fometimes  been 
pleafed  to  fend  dow^n  thcfe  noble  Creatures  into  our 
World,  widi  Mcflages  to  the  Sons  of  iMen.  An 
*i\ngel  foretold  to  Abraham  the  Birth  '  of  his  Son 
Ifaac.  Others  w^ere  fent  to  Jacob^  to  Lot^  to 
Samp/on,  on  fpecial  Occafions ;  and  they  frequently 
attended  our  Saviour  when  he  dw^elt  on  Earth.  All 
good  Men  are  fuppofcd  to  be  under  their  Prote6lion, 
according  to  the  Pfalmiif,  PJ\  xci.  11,  i.:.  Hejhail 
ghe  his  ylngels  charge  over  thce^  to  keep  thee  in  all 
thy  ivays-y  they  jhall  bear  thcc  up  in  their  hands ^  lejl 
thou  dajh  thy  Foot  againjl  a  Stone.  Agaip,  Ihe  An- 
gel of  the  Lord  encampeth  round  about  them  that 
fear  him^  and  delhereth  them.  Pf.  xxxiv.  7.  And 
as  they  are  the  Guardian::  of  good  Men,  againft  the 

innumerable 


Ser.  VIII.  Judge  of  the  Moral  World,  1 3  7 
innumerable  Temptations  and  Dangers  of  Life,  they 
are  alfo  apiX)inted  to  afliil-  them   in  their  laft  Con- 
j[iia:s  with  Death,  to  be  ready   to  receive  tlieir  de- 
parting Spirits,    and    convoy  tliem  into  the  blifsful 
Rcr-ions  of  evcrlafting  Reft ;   and  at  the  End  of  the 
wSrld,  v/hen  the  great  Day  of  righteous  Judgir.ent 
Ihall  come,  God  12)  ill  find  forth  his  Angeh  with  the 
Sound  of  a  Trumpet,  to  gather  his  EieB  Jrom  the- 
four  Winds,  from  one  end  of  the  Heavens  to  the  other  -, 
cJ7id  ^ivhen    they  are  gathered  together,  to  fiver  the 
Wicked  from  among  the  Jifi,  and  to  caft  them  into 
the  Furnace  of  Fire,  there  Jhall  be  sweeping  and gnafi:- 
inrr  ofTceth,^  Matt.  xiii.  49,  50.  ,    ,    ^  . , 

^The  Evil  Angels  are  thofe,  who  through  the  Pride 
of  their  Heart,  rebell'd  againft  their  Maker  in  the 
Diy  of  Trial,  and  were  therefore  caft  down  from 
their  Station   in  Heaven,  and  are  now   rcferved  in 
Dunc^eons  of  everlafting  Horror  and  Defpair.     We 
ainnot  determine  the  exaft  Time  of  this  great  Revo- 
lution, of  which  the  Apoftle  gives  an  Account,  Rev. 
xii.  7'  8,  9.  but  it  was  probably  within  the  com- 
pafs  of  the  fix  Days  Creation ;  for  when  God  laid 
the  Foundations  of  the  Earth,  the  Morning  Stars 
fnno-  together,  and  all  the  Sens  of  God  fioutedjor 
)ov''    Job  xxxviii.  4,  7.  and  yet  it  v.w^'x  fallen  An- 
W  in  the  {hape  of  a  Serpent,  that  tempted  our  firft 
Parents  in  Paradife  to  eat  of  the  forbidden  Fruit. 
Among  thefe  allb  there  are  different  Degrees ;  their 
Captain  or  Chief,   is  called  in  Scripture,  the  God  of 
this  World,  the  Prince  of  the  Power  of    the  An' 
Beelzebub,    the  Prince   of  Devils,  Satan    toe  Qui 
Serpent,  the  Dragon,  the  A:culer  of  the  Brethren. 
And  his  Angels  or  Servants,  go  to  and  iro  over  the 
whole  Earth,  fomctimes  like  cunning  Seqr^nts  inli- 
nuating  into  the  Hearts  of  Men  ,  and  at  other  times 
^^  o  like 


138  O/'GoD,  as  the  Governour  and 

like  roaring  Lions,  feeking  wliom  they  may  devour. 
They  arc  laid  in  Scripture  to  work  powerfully  in  the 
Children  of  Difobedicnce,  and  by  transforming  them- 
felves  into  Angels  of  Light,  to  deceive  if  poflible  the 
very  Eled.  Our  Name  is  Legion^  fays  one  of  them, 
for  ive  arc  many.  Matt.  v.  9.  Now  tho'  the  fallen 
Angels  have  forfeited  the  Favour  of  God,  and  are 
baniihed  from  his  more  immediate  Protedion  and 
Government,  yet  they  are  fubjed:  to  his  abfolute  Con- 
troul,  and  can  do  p.o  Mifchief  without  a  divine  Per- 
miffion.  Satan  could  not  hurt  'Job  nor  his  Family, 
'till  he  had  obtained  leave ;  nor  could  a  number  of 
rinclean  Spirits  enter  into  the  Swine,  'till  they  had 
bclbudit  our  Saviour  to  fufier  them.  Our  bleffed 
Lord  has  them  all  at  his  Command  •  Vv^hen  he  was 
on  earth  the  People  obferved,  that  'with  Authority 
and  Pcwcry  he  conwiandcd  the  unclean  Spirits^  and 
they  came  out  ofthofe  that  were  poffejjedy  much  more 
now  he  is  afcended  into  Heaven,  and  is  fet  down  at 
the  right  Hand  of  God,  are  thefe  Angels,  Authori- 
ties and  Powers  made  fubjed:  to  him.  He  has  the 
Keys  of  the  bottomlefs  Pit  at  his  Girdle,  and  all  the 
infernal  Inhabitants  in  his  Cuflody.  The  good  An- 
gels are  his  Servants,  and  the  evil  ones  his  Slaves  3  and 
as  the  Mojl  High  does  according  to  his  Will  in  the 
Army  of  Heaven,  He  has  the  abfolute  Diipofal  of 
the  Spirits,    that  are  now  in  Prifon. 

Secondly^  We  proceed  to  confider  the  Govern- 
ment of  God  over  Mankind,  or  the  Inhabitants 
of  the  Earth.  Man  is  ^jrce  jlgent^  endued  with 
a  Power  of  determining  his  own  Actions  \  not  a  Ma- 
chine, or  Piece  of  Clock-work  moved  by  Weights 
and  Pnllies,  but  fo  far  free  as  to  be  accountable  for 
ail  his  Adtions,  and  confcqucntly  the  Subjecft  of  mo- 
ral 


S^Vi.Vlll.  Judge  of  the  Moral  World.  139 
ral  Government.  The  Government  of  God  over 
Men  may  be  divided  into  Providential  and 
Rectoral. 

i/?,  The  Providential  Government  of  God,  is  his 
direding  ar.d  influencing  the  Adlions  of  Men,  and 
the  Occurrences  of  the  World,  fo  as  to  make  them 
fubfervient  to  the  Purpofes  of  his  own  Pleafure.  Some 
Philofophers  have  fancied,  that  God  fits  on  the  Cir- 
cles of  tlie  Heavens  as  an  idle  Spedator,  without 
concerning  himfelf  with  human  Affairs.  Others,  diat 
all  things  are  governed  by  Fatc^  or  a  neceff iry  Chain 
of  Caufes  and  Effeds ;  both  which  Opinions  arc 
fubverfive  of  all  Morality  and  Religion :  for  if  eveiy 
thing  that  comes  to  pafs,  is  fo  neceffary  as  not  to  be 
alterable  by  God  himfelf;  or  if  the  Almighty 
Maker  of  the  World  does  not  upon  any  Occa- 
fions  interpofe  in  our  Affi^irs,  what  Foundation  can 
there  be  for  Devotion  ?  Why  fliould  we  pray  to  him 
for  the  Mercies  we  want,  or  praife  him  for  the  Blef- 
fings  we  enjoy  ?  'Tis  abfurd  to  fuppofe  a  Creature  to 
ad  independently  of  liis  Ci^eator.  As  there  are  Laws 
of  Motion  for  the  inanimate  World,  and  natural 
Appetites  and  Inftinds  for  Animal  Nature,  there  are 
Laws  appointed  for  the  rational  World.  The  Winds 
and  the  Waves  obey  the  divine  Command  ;  a  Spar- 
row does  not  fall  to  the  ground  without  his  Provi- 
dence;  and  the  Most  High  does  whatfoever  he 
will,  among  the  rational  Inhabitants  of  the  Earth : 
there  are  Mark^  of  a  wife  and  beautifji  Defign  up- 
on the  Face  of  the  whole  moral  World.  The  For- 
mation of  our  Bodies  and  Minds,  and  the  fevenil 
Talents  and  Capacities,  fuited  to  the  different  Parts. 
Vv^e  are  to  ad  upon  the  Stage  of  Lire,  arc  lively 
Demon flrations  of  the  Vv^ifdom  of  the  Creator  :  but 
whpn  God  has  furniilied  us  with  thefe  Qu_alihca- 

ticns^ 


140    O/GoDy  as  the  Governour  and 
tions,-  it  is  not  to  be  fiippofed,   that  he  turns  us  loofe 
to  aa  at  random,    but  like  a  skilful  Mariner  at  the 
Helm    of  the  Ship,   influences  and  direds  our  Con- 
dud:  to  ferve  the  Puji-pfesof  his  Government.    Tlie 
fortuitous   Adlions  of  Men   are  managed  and  over- 
ruled by  an  infinitely  wife  God  5  the  Arche}'  draws 
his  Bow  at  a  venture,  but  the  Arrow  is  directed  by 
a  higlier  Hand  between  the  Joints  of  the  Harnefs. 
Wh^njofcph's  Brethren  fold' him  into  ^^;j^/,  the 
Scripture  lays.,  it  ^as  not  They  that  Jtiit  him  thither^ 
hut  God.    Gen.  xlv.  8.     They   thougjit  evil  againft 
him,  but  God  meant  it  for  good.     All  the  Calami- 
ties tiiat  befall  the  People  of  God  in  this  Life,  how- 
ever grievous  and  troublefome  for  the  prefent,  are 
iandified  and  over-ruled  for  their  advantage  3  'they 
are   fent  but   in  meafure,  or  in  proportion  to  their 
Strength,  and  in  the  end  fhall  yield  the  peaceable 
Fruits  of  Righteoufnefs :  God  will  bring  his  fulfer- 
ing  People  out  of  the  Furnace,  as  Gold  that  has 
been  tried  and  purified  with  Fire,  and  make  them 
admit,   that   it  has  been  good  for  them  that  they 
imve  been  afflided.     The  divine  Influence  extends 
over  the  whole  Univerfe,   from  the  higheft  Angel  to  ^ 
the   fmallefr    and  mofl:  inconfiderable    In^td:,  ^  No 
Jeco?td  Cauje,    \k\o   never  fo  powerful,   can  ad  inde- 
pendently on   theF/r/?;  the  Revolution  of  King- 
doms and  Nations,  are  by  a  divine  Appointment    as 
appears  from  the  Example  of  A^.'^/,^,^^;;^.^;?:^;- in'our 
Text,  whofe   Kingdom   was  taken  from  him  by  a 
Decree,  'till  he  knew  that  the  Moil  High  ruled  in 
the   Kingdom  of  Men,  and  gave  it  to  whomfoever 
he  pleafed;   the  Circumflances  of  particular  Perfciis 
as  the  Time  and  Place  of  their  Birth,   their  Condi- 
tion of  Life,  and  all  the  minute  Licidents  that  befall 
them,  are  directed  by  him,  irfo  kno^s  their  doicn^ 

fitting 


Ser.  Vlll.  Jtidge  of  the  Mcral  World.  141 

ftting  and  uprijing,  %'ho  comfaff^tb  their  Path    o„d 
is  acauainted  with  all  their  Ways      Tho  God  is 
not  vifible  to  our  bodily  Senfes,  he  is  prcient  m 
all  Places,  and  i.iterefts  himlclf  m  Al  human   At- 
fiurs      The  good  Ji'tio/is  of  Men   are  excited  and 
influenced    from  ahve,  and  the  evil   are  pt-rniit- 
ted  and  made  fubfervient  to  wife  Purpofes  ;  when 
Atheifts   and  Infidels  imagine,   they    arc  walking 
in  their  own  ways,  the  great  Lord  and  Governour 
of  the  World  is  managing  them  in  a  lecrct  ancl 
imperceptible  Manner,  to  do  what/bever  his  Hand 
and  hisCounfd  had  hefire  ddernnned  ^O'^'^  f''\ 
fometimes  he  choofes  the  foolidi  things  of  the  World 
to  confound  the  wife,  and  at  other  times  n.akes  the 
Wifdom  of  the  Wife  to  periA.,  and  the  Underftand- 
ing  of  the  Prudent  to  be  hid  :  He  ulually  lets  things 
take  their  courfe,  without  any  vifible  Interpofition  ; 
but  upon  particular  Occafions  he  comes  fonh  with 
his  awful  and  tremendous  Judgments  agamft  thole 
who  bid  defiance  to   his  Laws  and  Government 
'till  they  are  made  to  acknowledge  that  ven ly  there 
is  a  aid,  that  judgeth  m  the  Earth    -whoje  Hand 
none  can  Jlay,  nor  may  any  jay  to  km,  what  do.ji 

^'Zdly,  We  are  to  enquire  into  God's  Rector  al 
Government;  and  to  confide  him  as  the  S- 
vereign  Lawgiver  and  Judge  of  his  rational  Crea- 
tures  :  And, 

Firjl,  What  Laws  he  has  eftablifl-.ed  for  the  Go- 
vernment of  Mankind.  . ,   ,    r. 

Secondly,  In  what  manner  he  has  provided  foi 
the  due  Obfervation  of  thole  Laws. 

Thirdly,  The  Account  he  will  require  of  their 
Conform'ity  to  them.  .^^ 


142    Of  God,  as  the  Governoiir  and 

Firji^  What  Laws  has  God  eftabliihed  and  fet- 
tled for  the  Government  of  Mankind  ?  I  anfv/er  they 
are  of  three  forts ;  fuch  as  ^lxq  purely  moral -y  or  of  a 
mixed  Nature  ;  or  purely  pofitive  and  rituaL 

I .  God  has  appointed  the  moral  haw ^  or  the  Light 
of  Nature y  as  a  Rule  of  Duty,  to  his  reafonable 
Creatures,  Rom,  ii.  14,  15.  For  the  Gentiles  which 
have   not  the  Law^  (that  is,  not  the  written  Law) 

do  by  Nature  the  things  contained  in  the  Law^ 

which  jloew  the  Work  of  the  Law  written  in  their 
Hearts,     Every  Man's  Confcience  is  a  Law  to  him- 
le!f,  and  will  accufe  or  excufe  him  according  as  he 
adts  agreeably  or  difagreeably  to  its  Dictates ;  and  tho' 
it  mull;  be  confefled,   that  the  Light  of  Nature  is 
dim  and  imperfed,  yet  it  remains  a  Rule  ftill  ;  The 
Apoftle  fohn  afTurcs  us,  that  if  our  Heart  condemn 
iis^  God  is  greater  than  our  Hearty  and  knows  all 
things  ;  but  if  our  Heart  condemn  us  not^   then  have 
we   confidence    towards  God,     The    moral   Law    is 
fummarily  comprehended  in   the  ten   Command- 
ments, and  is  divided    by    our  Saviour  into  thefe 
two  Branches :  the  Love  of  God,  and  of  our  Neigh- 
bour. Matt,  xxii.  37,  38.     To  Icve  G(?^ is  to  eireem 
him  as  the  bed  and  moH  perfedl:  Being  in  himfelf, 
and  as  the  Fountain  of  all  Happinefs  to  his  Crea- 
tures ;  and  as  a  Confequence  from  hence,    to  adore 
and  worfhip  him,  to  devote  ourfclves  to  his  Service, 
and  to  pay  a  dutiful  Regard  to  all  his  righteous  Com- 
mands.    The  Love  of  our  Neighbour  is  defcribed  by 
our  Saviour  in  thefe  Words,  Matt,  vii.  12.    There- 
J  ore  all  things  whatfoever  ye  would  that  Men  fh.ould 
do  to  you^  do  ye  even  fo  to  them.     This  is  a  Com- 
pendium of  the  whole  of  our  Duty  to  our  Fellow- 
creatnres  ;  and  they  who  obferve  the  Golden  Rule, 
will  fill  up  every  Relation  of  Life  with  advantage  ; 

they 


Ser.  VIII.  Judge  of  the  Moral  PForU.  143 
they  will  be  juft  in  their  Dealings,  kind  to  their 
Neighbours,  charitable  to  the  Poor,  ferviceable  t(^ 
the  Publick,  and  meek  and  gendc  to  all  Men. 

Thefe  two  Capital  Precepts  are  obligatory  upon  all 
Mankind  5  upon  Jeivs  and  Gentiles,  Heathens  and 
Chrijiians,  Rich  and  Poor,  upon  them  who  have 
not  the  Advantage  of  Revelation,  as  v/ell  as  upon 
them  that  have,  becaufe  they  are  the  Refult  of  that 
Light,  which  enlightens  every  Man  that  comes  in- 
to the  World.  Every  one's  Confcience  mufi  con- 
demn him,  if  he  hates  God,  cr  does  to  another  that 
which  he  would  be  unwilling  to  have  done  to  him- 
felf  in  the  like  Circiimilances,  whether  he  has  his 
Bible  to  confult  or  not. 

They  are  alfo  unchangeable^  becaufe  founded  not 
only  in  the  Will  of  God,  but  in  the  Nature  of 
things  ;  no  Change  of  Circumitances,  or  Force  of 
human  Laws,  can  difpenfe  with  our  Obfervation  of 
them.  Our  Obligations  here  are  eternal  3  as  long  as 
we  ad;  at  all  in  this  or  the  other  World,  they  m.uil 
remain  our  Rule. 

2.  There  are«Laws  of  2.  mixed  Nature,  which 
tho'  not  evident  by  tlie  Light  of  Reafon,  yet  when 
reveal'd,  appear  mod  conlbnant  and  agreeable  to  it. 
They  are  an  Improvem.ent  of  the  moral  Law,  and 
render  it  more  beautiful  and  perfed  ;  fuch  are  thofe 
Precepts  of  our  BleiTed  Saviour,  Matt,  xv.  44.  Ifa>} 
unto  you,  love  your  Enemies,  blefs  them  that  curje 
you,  and  pray  for  them  that  dejpitefully  ufe  you,  and 
perfecute  you.  And  thofe  others,  of  denying  our  /ehes, 
of  taking  iip^  our  Crofs,  and  of  fiiffering  Death  for 
the  Name  of  Chri/i.  Natural  Reafon,  in  its  higheft 
Improvements,  did  not  didate  thefe  things  to  tlie 
wile  and  learned  Philofophers  of  ancient  Times  ; 
but  being  taught,  and  commanded  by  our  Bleffcd 

S.:viour, 


1 44    Of  G0D5  as  the  Governotir  and 

Saviour,  they  appear  highly  deferving  our  Regard^ 
and  are  binding  upon  all  Chrifliians,  not  only  as  part 
of  our  Mafter's  Will,  but  from  their  own  intrinlick 
Fitnefs  and  Excellence. 

3.  There  2sz'A{opofitive  and  ritual  Laws ^  v/hich 
depend  entirely  upon  the  Will  of  God,  and  are  ob- 
ligatory only  becaufe  he  has  enjoined  them ;  fuch 
were  the  Rites  and  Ceremonies  of  the  old  Tefta- 
ment,  as  Circii?ncifio72^  the  Pafjhver^  Sacrifices,  Pu- 
rificationSy  the  D'tjlinBion  of  Meats  ^biz.  which  had 
their  Ufes,  not  from  any  inherent  Virtue,  but  from 
the  Appointment  of  God  ^  leparate  from  this,  T^hey 
-were  Commandments  that  were  not  good,  and  Pre- 
cepts by  which  Men  could  720t  live.  Such  alfo  are 
Baptijin  and  the  Lord's- Supper  in  the  New  Tefta- 
ment,  which  derive  their  Efficacy,  not  from  any 
moral  Excellency  in  the  Elements,  but  from  the  In- 
ftitution  of  Chrift,  who  has  given  them  a  place  in 
his  Religion,  and  oblig'd  his  Followers  to  obferve 
them  to  the  end  of  the  World :  for  then  are  we  his 
Friends  y  if  we  do  whatfoever  he  comma7ids  iis.  There 
is  this  further  Difference  between  moral  and  politive 
Laws  3  the  former  are  of  an  eternal  Obligation  5  but 
the  latter  are  binding  no  longer  than  they  continue 
to  be  the  Will  of  God,  and  therefore  the  Sacrifices 
and  Purifications  of  tlie  Old  Teftament,  are  long 
fnice  fet  afide,  which  the  Precepts  of  the  moral  Law 
can  never  be. 

Seccnd'v,  We  are  to  confider  in  what  Manner 
God  has  provided  for  thcdueObfervation  of  his  Laws. 
For  tho'  they  are  juft  and  reafonable  in  themlelves, 
and  defign'd  for  the  Benefit  of  Mankind,  yet  fuch 
is  the  Depravity  of  our  Natures,  and  the  Enmity  of 
our  Minds  againft  God  and  his  righteous  Precepts, 

that 


Ser.  VIII.  Jtidge  of  the  Moral  World.  145 
that  it  became  neceffaiy  for  him  to  fecure  their  Ho^ 
nour,  not  only  by  Rewards  and  Punilliments,  but 
by  Promifes  of  extraordinary  AfTiftances,  as  well  as 
more  immediate  Influences  on  the  Hearts  of  Men. 

I .  God  has  provided  for  the  Honour  of  his  Laws, 
by  extraordinary  Renjoards  and  Pwiifiments  :  for  tho* 
every  Law  muft  have  a  Sandion  or  Penalty  as  a  Ter- 
ror to  Evil-Doers,  it  is  not  neceffary  that  Rewards 
fliould  be  promifed  to  the  Obedient.  The  Law  that 
was  given  our  firfl:  Parents  in  Paradife  lays.  That  hi 
the  day  they  eat^  they  jl:all  die  \  but  makes  no  ex- 
prefs  mention  of  a  Reward  to  their  Obedience,  nor 
even  of  an  unalterable  Continuance  of  the  Happinels 
they  enjoyed.  But  as  God  has,  fince  that  time,  pub- 
lifhed  to  the  World  divers  new  Laws,  by  his  Ser- 
vants the  Prophets^  and  by  his  only  begotten  Son 
Jejiis  Chyiji^  he  has  been  graciouily  pleafcd  to  en- 
courage the  Obfervation  of  them,  by  Promifes  of 
great  and  undeferved  Rewards,  both  in  the  Life  that 
now  is,  and  in  that  which  is  to  come.  Thofe  an- 
nexed to  the  Law  of  Mojh  were  chiefly  temporal  ^  a 
Catalogue  of  which  we  have.  Dent,  xxviii.  Blefjed 
jhalt  thou  be  in  the  City^  and  in  the  Field ;  in  the  Fruit 
of  thy  Body,  a?idthe  Fruit  of  thy  Ground.  BkJJedpalt 
thou  be  in  thy  Basket,  and  in  thy  Store,  when  thou  comeji 
in  and  when  thou  goejl  out,  and  in  all  thou  fetteji  thine 
Handimto.  But  thole  of  the  New  Teflament  are  Spiri- 
tual and  Heavenly  ;  To  them  who  by  patient  Cojitijiuance 
in  well-doing  feek  for  Glo?y,  ajid  Honour,  and  Lri-^ 
mortality,  eternal  Life,  Rom.  ii.  7.  "fhis  is  the 
Will  of  hifn  that  hath  fe?it  me,  that  e'vcry  one  that 
believeth  on  the  Son  may  have  everlajling  Life,  and 
I  will  raife  him  up  at  the  lajl  Day.  John  vi.  40. 
Thefe  extraordinary  Rewards,  (as  the  Apoflle  ob- 
ferves)  are  not  of  Debty  but  of  Grace,     God  was 

Vol.  L  L  not 


146  0/GoDj  as  the  Governour  and 

not  obliged  to  appoint  them,  nor  can  our  mofi:  per- 
fect Obedience  deferve  them  ;  for  when  we  have 
done  our  bell:,  we  are  unprofitable  Servants :  but 
they  are  the  Off-fpring  of  the  divine  Bounty,  and 
are  given  to  encourage  our  dutiful  Obfervation  of 
his  Laws.  On  the  other  hand,  there  are  Threat- 
nings  of  inconceivable  and  everlafting  Punijfhments 
to  the  Dijohedtent^  fuch  as  Tribulation  and  Anguifh, 
Indignation  and  Wrath,  upon  every  Soul  that  does 
Evil :  togedier  with  a  great  many  Curfes  denounced 
againft  them,  who  continue  not  in  all  things  v/ritten 
in  the  Book  of  the  Law  to  do  them. 

2.  God  has  further  promifed  all  neceffary  Affif- 
tance  to  thofe  who  fincerely  endeavour  the  Difcharge 
of  their  Duty  :  for  fince  the  Fall  of  our  firft  Parents, 
no  Man  is  of  himfelf  able  perfecftly  to  fulfil  the  Law 
of  God.  The  great  Apoftle  Faul  confeffes,  to  "will 
was  pre  fen  t  with  him,  but  how  to  perform  that  that 
was  good,  he  found  not.  And  that  there  iicas  a 
Law  in  his  Members^  which  warred  agaijijl  the  Law 
of  his  Mind^  and  brought  him  into  Captivity  to  the 
Law  of  Sin  and  Death.  Rom.  vii.  18,  23.  In  or- 
der therefore  to  affifl  our  weak  and  feeble  Powers, 
God  has  gracioufly  proniifed  extraordinary  Supplies 

of  Strength  from  himfelf. 1  will  Jirengthen  thee, 

I  will  help  thee, Ask  and  ye  fiall  receive,  feek  and 

ye  foall  find^  knock  and  it  fhall  be  opened  unto  you -y 
•^ —  My  God  f  i all  f apply  all  your  need  out  of  his  Riches 
in  Glory.  So  that  we,  who  of  ourfelves  can  do  no- 
thing, through  the  Affiflance  of  Chrift  may  do  all 
things.  We  are  further  affurcd,  that  the  Holy  Spi- 
rit will  help  our  Infirmities ;  and  if  any  of  us 
fall  into  Sin,  we  have  an  Advocate  with  the  Father, 
Jefas  Chrift  the  Righteous,  who  will  be  our  Propi- 
tiation. 

3.  Befides 


Ser.  VIII.  Judge  of  the  Moral  TForld.  1 47 

3.  Befides  the  neceffary  AlTiftance  to  Duty,  God 
has  promt  fed  to  fiibdue  our  ind^joelling  Corrupt  mis  ^ 
and  to  check  the  Malice  and  Rage  of  Satan,  The 
Seeds  of  Wickednefs  in  the  Hearts  of  Men  would 
produce  moft  direful  EfFedls  in  the  World,  if  they 
were  not  under  a  divine  Reftraint ;  iovfro?n  within  out 
of  the  Heart  proceed  not  only  evil  Thoughts^  but  Mur^ 
ders,  Adulteries^  Fornications,  Thefts,  falfe  JVit- 
nefs,  Blafphemies,  Pride,  Covet  pi friefs,  and  all  kinds 
of  Wickednefs .  Matt.  vii.  21.  Thefe  are  the  genuine 
Fruits  of  corrupt  Nature,  which  would  throw  the 
World  into  Confufion,  it  the  All- wife  God  was  not 
pleafed  to  reftrain  or  over-rule  them.  /  withheld  thee 
(fays  God  to  Abi^Jielech)  fro?n  finning  againfi  me^ 
Gen.  XX.  6.  And  the  Plalmift  declares,  That  the 
Wrath  of  Man  fhall  praife  the  Lord,  and  the  Re-- 
mainder  of  Wrath  he  will  refrain,  Pf.  Ixxvi.  10.  In 
like  manner  he  fruftrates  the  Devices  of  Satan,  by 
quenching  his  fiery  Darts,  and  not  fuftering  him  to 
tempt  his  People  above  what  they  are  able.  When 
a  Mefjenger  of  Satan  wa4  fent  to  buffet  the  Apoftle 
Paul,  becaufe  he  was  in  danger  of  being  exalted  a- 
bove  ?neafare,  through  the  abunda?jce  of  divine  Revela- 
tions y  Upon  his  Application  toChrift,  he  was  affured, 
that  his  Grace  fiould  be  fiffxient  for  him^  and  his 
Strength  made  perfeB  in  Weakjiefs  :  fo  that  tho* 
the  Devil  and  wicked  Men,  will  always  be  impla- 
cable Enemies  of  the  Kingdom  and  Laws  of  Chrifl-, 
they  fhall  not  be  fuffered  to  prevail ;  for  his  King- 
dom muft  be  an  everlafting  Kingdom,  and  his 
Law  is  the  Truth.  If  our^BlefTed  Saviour  fpoi- 
led  Principalities  and  Powers,  when  he  hung  up- 
on the  Crofs,  much  more  now  he  is  upon  the 
Thrane  will  he   reign,  till  he  has  put  all  his  Ene- 

■'.s  under  his  Feet. 

L  2  4-  God 


148    0/ God,  as  the  Governour  a?td 

4.  God  is  pleafed  farther  to  excite  in  his  People* s 
Hearts,  fuch  good  Motions  and  Difpofitions,  as  make 
the  Ways  of  Religion  appear  both  reafonable  and  plea- 
J  ant.    'For  which   purpofe  he  not  only  enlightens 
their  Minds  and  awakens  their  Confciences  by  his 
holy  Spirit,  but  makes  them  willing  in  the  Day  of 
his  Power,    w^hich    is  the  primary    Caufe  of  their 
Converfion  to  God ;   for  Men  will  not  be  perfuaded 
to  break  oif  their  Sins  by  R.epentance,    and  to  enter 
upon  a  religious  Life,   meerly  by  the  Eloquence  of 
the    Preacher,    or   the  Strength  of  his  Arguments, 
without  a  divine  Efficacy  3   the   Orator  may  almqft 
perfuade  a  Man  to  be  a  Chriftian,  but  'tis  a  higher 
'^ower  that  mull;  crown  the  Work.     My  Speech  and 
my  F reaching   (fays  the  Apoflle  to  the  Corinthians^ 
ivas  not  ivith  the  enticingWords  of  Man  s  WiJdomJ)iit  in 
Demonstration  of  theSpirit  andPower. 
I  Cor,  ii.  4.    The  like  Influence  is  neceffary  to  our 
Per  fever  an  ce  in  well-doing  ;  and  therefore  the  fame 
God  that    begins  the  good  Work,  has  promifed  to 
prefei*ve  and  perfed;  it  to  the  coming  of  Chrift.    By 
fuch  a  variety  of  Methods  does  the  Fir  ft  Caufe  of  all 
things  govern  and  diredl  all  his  moral  Creatures,  and 
all  their  Adlions. 

.  I'hirdly,  We  are  to  confider  the  Account  to  be 
given  of  our  Obedience  to  the  divine  Laws.  As 
God  is  our  Lawgiver,  he  muft  be  our  fupreme  and 
primary  Judge  ;  therefore,  among  other  high  Titles 
given  him  in  the  Old  Tejftament,  this  is  one,  the 
^ Judge  of  all  the  Earth ;  but  we  have  iince  been 
told  by  our  BlelTed  Saviour,  that  the  Father  has 
committed  all  Jud  ment  to  the  Son^  and  therefore 
he  has  commanded  his  Apoftles  and  Miniflers  to 

preach 


Ser.  VIII.  Judge  of  the  Moral  World.  1 49 

preach  and  to  tejiify^  that  it  is  he,  who  is  ordained  of 
God  to  be  Judge  of  the  quick  and  dead\  which  is  a 
convincing  Proof  of  his  divine  Perfedions :  for  he 
could  not  be  equal  to  this  high  Office,  nor  be  capa- 
ble of  diflributing  impartial  Juftice  to  the  whole 
Creation,  if  his  Underltanding  was  not  infinite,  fo 
as  to  fearch  and  try  the  Reins  and  the  Heart,  and 
acquaint  himfelf  with  the  Motives  of  all  our  Adions. 
When  therefore  the  Son  of  Man  fhall  fit  upon  the 
Throne  of  his  Glory  in  the  end  of  the  World,  be- 
fore him  lliall  be  gathered  all  Nations,  in  order  to 
give  an  Account  of  their  whole  Behaviour  in  the 
prefent  Life,  and  to  hear  their  final  Sentence  from 
his  Lips ;  for  God  will  bring  every  Work  into  Judg- 
ment, with  every  fecret  thing,  whether  it  be  good 
or  evil.  The  Proceedings  of  this  folemn  Day  will . 
be  according  to  the  Difpenfation  Men  have  lived  un- 
der. As  many  as  have  famed  without  the  Law^  faall 
ferijh  without  the  Law  -,  and  as  many  as  have  finned 
in  the  Law  ^  fa  all  be  judged  by  the  Law.  Rom.  ii,  12. 
The  Heathens  that  have  not  had  the  Benefit  of  the 
written  Law,  iliall  be  judged  by  the  Law  written 
in  their  Hearts.  The  Jews  tliat  lived  before  our  Sa- 
viour,  by  the  Law  of  Mofes  ^  and  Chrifdans,  by 
the  Gofpel  of  Chriji.  As  God,  in  the  various  Ages 
of  the  World,  has  made  different  Revelations  of 
his  Will,  he  will  no  doubt  make  different  Allowan- 
ces to  his  Creatures,  as  far  as  is  confident  with  im- 
partial Juftice  ;  the  times  of  Ignorance  he  wi?iked  at\ 
fays  the  Apofl:le,  ABs  xvii.  30.  And  if  they  that 
defpifed  the  Law  of  Mofas  were  condemned  with- 
out Mercy,  under  two  or  three  Witneiles,  how  fliall 
we  efcape,  if  we  negledl  fo  great  Salvation  ?  But 
after  all,  the  very  beft  and  mofl  righteous  Man  that 
livesj  muft  fly   to  the  Mercy  of  his  Judge,  for  the 

L  3  Pardon 


150    O/GoD^   as  theGovernour  and 

Pardon  of  his  manifold  Violations  of  the  divine  Laws ; 
which  Mercy  may  reafonably  be  expected  thro'  the 
all-fufficient  Atonement  of  the  Mediator,  who  gave 
himfelf  a  Pvanfom  for  many,  that  they  might  re- 
ceive the  Forgivenefs  of  Sins. 

I  come  now  to  make  fome  practical  Remarks  on 
this  Difcourfe. 

Firjl^  This  View  of  the  divine  Government  may 
lead  us  to  a  Contemplation  of  the  inSnite  Perfedi- 
ons  of  that  Being,  who  does  whatfoever  he  plea- 
fes  in  both  Worlds.  How  immenfe  rnuil:  he  be,  who. 
fills  all  Space,  and  is  intimately  prefent  with  all  his 
Creatures  1  who  meteth  out  the  Heavens  v/ith  a  Span,"* 
^d  comprehends  the  Dufl  of  the  Earth  in  a  Mea- 
fure!  If  me  moil  confummate  human  Wifdom  and 
Policy  is  requifite  to  govern  a  fmall  Kingdom  a- 
mon^  Men,  how  much  furpafling  ours  muft  that 
Wifdom  be,  that  condufts  the  Affairs  of  the  whole 
Univerfe,  and  whofe  providential  Influence  extends 
equally  to  the  meaneft  Infedt,  and  the  nobleft  Se- 
raph !  How  great  muft  be  his  Power,  who  reigns 
Sovereign  over  all  the  Worlds,  and  whofe  Govern- 
ment is  without  Limit  or  Controul ;  who  not  only 
upholds  the  Univerfe  with  his  Ann,  but  keeps  the 
feveral  parts  of  it  in  order ;  and  by  a  fecret  Energy 
upon  the  Minds  of  Men,  makes  their  voluntary  and 
free  Adions  fubfervient  to  the  Counfels  of  his  own 
Will  !  When  therefore  we  think,  or  fpeak,  of  the 
Most  High  God,  let  it  be  with  holy  Admiration 
of  his  Perfedions,  and  let  us  always  addrefs  him  with 
the  profoundefl:  Reverence. 

Second^,  We  may  learn  from  hence  the  Nature 
of  the  divine  Government  over  the  rational  World  ; 
\vhich,  tho'  abxblute,  is  neverthelefs  directed  by  the 

other 


Ser.  VIII.  Judge  of  the  Moral  World.  1 5 1 

other  Perfedlions  of  his  Nature,  and  fuited  to  the 
different  Capacities  of  his  Creatures.  It  is  not  fit, 
that  fovereign  and  irrefiftible  Power  fhould  be  lodg- 
ed in  the  hands  of  earthly  Governours,  becaufe  they 
are  Men  of  like  Paffions  with  ourfelves,  and  may 
employ  their  Power  to  the  enflaving  their  Subjeds  > 
but  we  can  be  under  no  fuch  Apprehenfions  from 
the  BlefTed  God,  who  is  a  moft  perfect  Being,  void 
of  all  Paffion  and  irregular  Appetite,  and  therefore 
not  capable  of  doing  any  Wrong.  All  his  Determi- 
nations and  A6ls  of  Government  are  under  the  Di- 
redion  of  infinite  Wifdom,  Juftice  and  Goodnefs ; 
he  cannot  do  an  unwife,  an  unreafonable,  or  an 
unkind  thing,  but  is  good  to  all^  and  his  tender  Mer- 
cies are  over  all  his  F/orks.  He  governs  his  Crea- 
tures by  Laws,  fuited  to  their  moral  Natures,  and 
to  their  fallen  Circumflances,  fo  that  none  fhall  with 
reaibn  call  him  a  hard  Mafiier,  reaping  where  he  had 
not  fowed^  or  gathering  where  he  had  not  Jirawed. 
How  happy  is  it  for  us,  that  the  World  is  not  left 
to  move  at  random,  by  the  cafual  Concourfe  of  fe- 
cond  Caufes,  but  that  all  human  Affairs,  whether 
more  publick  or  perfonal,  are  under  the  Diredion 
and  Influence  of  an  infinitely  wife  and  powerful  Go- 
vernour ! 

"Thirdly^  The  Confideration  of  the  divine  Diredion 
and  Influence  over  all  human  Aflfairs,  may  admini- 
ller  fome  Relief  to  good  Men  under  the  AiBidions 
and  Troubles  of  the  prefent  Life  j  Affliction  cometh 
not  forth  of  the  Dujl^  neither  doth  Trouble  fpring  out 
if  the  Ground.  Chance  and  Fortune  is  the  Language 
of  Atheifts ,  but  if  there  is  a  God,  there  mufl  cer- 
tainly be  a  Providence,  which  has  the  Direction  of 
every  thing  that  comes  to  pafs.  And  if  the  very 
Hairs  of  our  Head  are  numbred,  the  Ifaialleft  and 
L  4  minuteft 


152    Of  God,  as  the  Governour  mtd 

minutefL  Affairs  muft  be  within  the  Compafs  of  his 
Notice.  *'  And  fhall  not  I  truft  him  with  my  Af- 
"  fairs  (fays  the  devout  Soul)  who  has  every  Event 
"  under  his  abfolute  Diredion,  and  whofe  facred 
*'  Word  flands  engaged,  that  all  things  fhall  work 
*'  together  for  the  good  of  them  that  love  him  ? 
"  Are  not  thcfe  Perfections,  which  are  equal  to  the 
"  Government  of  the  whole  Syftem  of  Nature,  more 
'^  than  fafficient  to  dired"  my  little  Concerns  ?  Could 
*'  I  but  fee  into  the  Compafs  of  divine  Providence 
"  in  managing  the  Whole -y  the  B  :  iity  and  Propor- 
"  tlon  of  every  Part  would  fliiuc  forth,  and  difco- 
"  ver  the  infinite  Wifdom  and  Goodnefs  of  the  great 
*'  Governour.  Let  me  not  then  be  afraid  of  fecond 
"  Caufes,  when  they  are  under  the  Diredion  of  the 
"  wifefl  and  befl  of  Beings :  How  gloomy  focver 
"  my  prefent  Circumftances  appear,  it  is  the  Will 
"  of  my  God  they  fliould  be  fo;  and  it  is  my  In- 
'^  terefl  and  Duty,  not  only  to  acquiefce,  but  to 
"  think   that  befl,  which  infinite  Wifdom  thinks 


<^  fo." 


Fcurthl)\  We  may  obferve  from  hence  the  Ex- 
cellency and  Perfedion  of  thofe  Laws,  by  which 
God  governs  his  reafonable  Creatures.  The  Law  of 
the  Lord  is  perfeB^  converting  the  Soul ;  the  Tejli- 
monies  of  the  Lord  are  Jure ^  making  wife  the  Sim- 
ple ;  the  Statutes  of  the  Lord  are  right ^  rejoicing 
the  Heart ;  the  Commandments  of  the  Lord  are  pure^ 
enli^htning  the  Eyes,  Pf.  xix.  7.  Every  part  of  our 
Condud  is  under  a  Law ;  our  very  Thoughts,  as 
well  as  our  Words  and  Adions ;  the  Law  of  God 
forbids  Concnpifcencc,  or  committing  Adultery  in 
the  Heart ;  it  forbids  Evil-fpeaking,  and  alfures  us, 
that  tver}^  Work  will  be  brought  into  Judgment. 
How  careful  then  fnould  we  be  of  the  v/hole  of  our 

Behaviour, 


^ZK.VIII.  Judge  of  the  Moral  TForld.  j^^ 

Behaviour,  which  muft  be  examined  and  tried  by 
fuch  a  perfe6t  Rule  !  ^ 

Fifthly^  Since  we  are  to  pafs  under  fo  ftri(5l  and 
impartial  a  Trial,  what  Obligations  are  we  under  to 
the  Lord  Jefus,  for  the  Covenant  of  Grace,  by  which 
penitent  Sinners  are  affured  of  Pardon  and  Accep- 
tance, thro*  the  Merits  of  his  Death  ?  How  hope- 
lefs  would  our  Condition  be,  if  our  Happineis  de- 
pended on  our  perfedt  Obedience,  whenas  the  Scrip- 
ture fays,  by  the  Deeds  of  the  Law  no  Flefh  living 
can  be  juftified ;  and  as  many  as  are  under  the  Law^ 
are  under  the  Curfe ;  bleffed  therefore  be  God,  that 
has  fet  this  Difpenfation  afide,  and  appointed  his  Son 
to  be  the  Mediator  of  a  better  Covenant,  eftabliflied 
on  furer  and  better  Promifes,  who  having  fatisfied 
the  Requirements  of  that  Law  which  We  had  bro- 
ken, is  the  End  of  it  for  Righteoufnefs  to  every  one 
that  believes  :  fo  that  we  are  now  faved  by  Grace 
thro'  Faith,  not  of  Works,  left  any  Man  fliould 
boaft.  Li  the  New  Covenant,  there  is  room  for 
Repentance  and  Pardon,  of  which  there  was  no 
mention  in  the  Old,  How  happy  is  the  Change ! 
May  we  all  be  perfuaded  to  fecure  to  ourfelves  an 
Intereft  in  this  Saviour,  by  complying  with  the 
Terms  of  the  New  Covenant,  that  we  may  be 
tranflated  from  under  the  Law  of  Works,  and  be 
Sharers  in  the  Benefits  of  the  Covenant  of  Grace  ! 

Sixthly  y  Tho'  the  Law  of  Works  is  no  longer  a 
Covenant  of  Life,  it  will  always  remain  a  Rule  of 
Duty,  nink  not  (fays  our  Bleffed  Saviour)  that  I 
am  come  to  dejiroy  the  Law  and  the  'Prophets^  I  am 
not  come  to  dejiroy,  but  to  fulfil  it,  Anci  again.  Do 
we  then  make  void  the  Law  through  Faith  '?  God 
forbid',  yea,  we  efiablijh  the  Law.  Rom.  iii.  3  i.  The 
Do&ine  of  Salvation,  by  the  free  Grace  of  God, 

through 


154  OfGoD^  as  the  Governour^  &c. 

tlirough  the  Merits  of  the  Redeemer,  is  no  Dodrine 
of  Licentioufnefs  ;  beware  therefore  of  turning  it 
into  Wantonnefs,  or  of  continuing  in  Sin,  that 
Grace  may  abound.  Bat  having  fo  many  Encou- 
ragements to  a  dutiful  Obfervance  of  the  Laws  of  God, 
let  us  cleanfe  ourfelves  from  all  manner  of  Filthinefs 
of  Fleili  and  Spirit,  depending  upon  the  Aids  of  di- 
vine Grace,  to  help  our  Infirmities  ;  And  when  we 
have  done  our  beft,  let  us  not  rely  upon  our  good 
Works^  as  the  meritorious  Caufe  of  our  Salvation, 
but  be  willing  to  receive  the  Pardon  of  our  Sins  and 
eternal  Life,"  from  the  hands  of  free  and  undeferved 
Goodnefs  ;  for  as  many  as  ivalk  by  this  Riile^  Peace 
will  be  upon  them^  and  Mercy ^  and  upon  the  whole 
Krael  of  God. 


SERMON 


(  155  ) 


SERMON   IX. 

The    Original    State    of  Man,  and  the 
Covenant   of  Works, 


EccLE  s.  VII.  29. 
God  hath  made  Man  upright,'^-  ■ 

AS  Man  is  the  uppermoft  Rank  of  Creatures  in 
our  World,  and  we  bear  a  Place  in  that  Rank, 
an  Enquiry  into  his  original  Conftitution  mufl  be 
worthy  of  our  ferious  Notice  and  Regard.  The  Con- 
jectures of  the  Heathen  about  it,  are  all  puzzled  with 
Doubts  and  Darknefs;  but  Divine  Revelation  fets 
it  in  a  clear  and  certain  Light,  and  tells  us,  in  a  few 
Words,  what  Reafon  and  Philofophy  could  only  guefs 
at.  Hence  Solomon  calls  our  Attention  to  a  Difco- 
very  that  he  had  made,  under  the  Infpiration  of  the 
Almighty,  Lo  !  this  only  have  I  found y  that  God  hath 
made  Man  upright ;  but  they  have  fought  out  many 
Inventions, 

This  was  the  only  thing  he  could  find,  to  give  a 
juft  View  of  Human  Nature,  to  clear  the  Holy 
God  from  being  the  Author  of  Sin,  and  to  lead  us 
to  the  true  Origin  of  all  the  moral  Evil  that  abounds 
in  the  W"orld  5  and  now  he  has  fuggefted  it  to  us, 
it  appears  to  be  a  natural  Thought,  and  is  readily 
affented  to  by  a  fober  and  confidering  Mind. 

The 


156       T'he  Original  State  of  Man^ 

The  firfl:  Branch  of  this  Declaration  is  all  that  wc 
are  now  to  infifl  upon  ;  and  my  Defign,  in  fpeaking 
to  it,  is  humbly  to  attempt  a  Reprefentation  of  the 
Original  State  of  Man,  as  he  came  out  of  his  Ma- 
ker*s  hand.    In  order  to  which,  we  may  confider, 

I.  His  natural  Form  or  Conftitution,  as  Man. 

II.  His  moral  State  or  Condition,  as  an  upright 
Man. 

III.  The  Tenure  by  which,  or  the  Terms  upon 
which  he  was  to  hold  this  State. 

IV.  The  Concern  that  all  Mankind  had  therein. 

I.  The  natural  Form  or  Conftitution  of  Man,  as 
Man. 

He  is  a  com.pound  Being,  confi  fling  of  a  Soul 
and  Body.  By  his  Soul,  he  is  allied  to  God  and 
Angels ;  and  by  his  Body,  to  the  Beafls  that  perifh, 
and  to  the  Duft  under  his  feet.  In  the  firft  Pro- 
du(flion  of  Man,  God  created  a  fingle  Pair,  Ada7n 
and  Eve^  to  be  the  Parents  of  all  the  reft.  The  Bo- 
dy of  the  firft  Man  Ada7n^  was  formed  of  the  Duft: 
of  the  Ground  5  and  the  Body  of  the  firft  Woman 
Etv,  the  Mother  of  all  Living,  was  made  of  one 
of  his  Ribs,  and  taken  out  of  the  Man.  Genef.  ii. 
7.  She  was  Bojie  of  his  Bones ^  and  Flejh  of  his  Flejh^ 
which  might  carry  an  Inftrudion  to  them  and  us, 
of  the  mutual  Tendernefs  and  Affecflion,  that  fliould 
cement  and  foften  the  conjugal  Bonds  3  for  therefore 
Pjall  a  Man  leave  his  Father  and  his  Mother^  and 
jhall  cleave  unto  his  Wife  \  and  they  fiall  be  one 
Flefl:,  ver.  2  J,  23,  24. 

The  Formation  of  the  Body  is  exquilitely  curious 
and  exadl ;  it  is  fearfully  and  ^wonderfully  made^  Pfal. 
cxxxlx.  14.     Its  Stature,    Form,  and  Proportions; 

its 


Ser.  IX.  a7^d  the  Covenant    of  TVorls.   157 

its  Compofition  of  Flefli  and  Bones,  Mufcles,  Ar-. 
teries,  Veins,  and  Nerves ;  the  Structure  and  Of^ 
fices  of  the  Brain  -,  the  Motion  of  the  Heart  5  the 
Circulation  of  ihe  Blood  and  animal  Juices  j  the 
Situation,  Order  and  Ufes  of  the  feveral  Parts  of 
the  Body  5  and  the  vital  Heat  which  fpreads  thro' 
the  whole,  raife  the  Admiration  of  every  pious  and 
obferving  Eye,  and  have  employed  the  Thoughts 
and  Pens  of  the  learned  World,  to  fet  out  the  Wif- 
dom.  Power,  and  Goodnefs  of  the  great  Creator. 
The  ereft  Pofture  of  the  human  Body,  and  its  eafy 
Poife  in  that  Pofture,  give  it  a  Diftindion  from  the 
lower  Ranks  of  Animals,  are  admirably  fuited  to 
all  the  Ufes  of  the  adive,  bufy  and  focial  Life,  and 
remind  us,  that  all  our  Views  ihould  be  afpiring  up- 
wards, towards  the  God  who  dwells  on  high. 

The  primitive  Bodies  of  our  firft  Parents  were 
not  fubjed:  to  the  Deformities  and  Infirmities,  the 
Fatigues  of  Labour,  and  tlie  Injuries  of  Climates, 
or  Seafons,  nor  to  Diftempers,  Violence  and  Death, 
which  we  are  now  expofed  to;  and  no  doubt  but 
they  were  built  with  various  Beauties  of  due  Pro- 
portions, Colour  and  Form,  vaftly  fuperiour  to  all 
that  now  appear  in  the  Ruins  of  human  Nature: 
And  perhaps,  in  their  original  State,  there  was  an 
amiable  and  awful  Luftre  ihining  all  around  them, 
and  covering  them  as  with  a  Garment,  fomething 
like  that  which  ihone  in  Mojes'%  Face,  when  he  liad 
been  with  God  in  the  Mount. 

But  the  chief  Glory  of  the  natural  Form  of  Man 
lies  in  his  Soul,  v/hich  is  an  incorporeal,  invifible 
and  immortal,  intelligent,  free,  and  adive  Being, 
and  fo  bears  the  natural  Image  of  God,  as  he  is  a 
Spirit.  Genef.  ix.  6.  Jam.  iii.  9.  It  was  imme- 
diately created  out  of  nothing,  as  a  diftind  Sub- 

ftance 


158       The  Original  StcHe  of  Man^ 

flaiice  from  the  Body,  and  is  capable  of  fubfifting 
without  it,  tho',  by  the  Law  of  the  fovereign  Ar- 
chitect, it  is  perfonally  united  with  the  Body,  to 
form  the  wonderful  Creature  called  Man.  God 
breathed  into  his  Nojlrih  the  Breath  of  Life ^  and 
Man  became  a  living  Soul,  He  formed  the  Spirit 
of  Man  nuithin  him,  Genef.  ii.  7.  And  when  its 
Union  with  the  Body  is  diffolved,  as  now  it  is  by 
Death,  the  Duji  returns  to  the  Earthy  as  it  was^  and 
the  Spirit  to  Gody  who  gave  it,     Ecclef.  xii.  7. 

Tliis  Soul  of  Man  has  an  Underftanding  and  Will^ 
which  conftitute  it  a  rational  and  free  Agent.  It  is 
endow'd  with  furprizing  Powers  of  apprehending, 
reafoning,  recoUeding  and  refledling;  of  moving 
and  governing  itfelf,  and  the  Body  it  animates ;  of 
converfmg  with  vifible  and  invifible,  with  prefent 
and  diftant  Objects,  with  God,  its  felf,  and  his  va- 
rious Works  around  it  -,  and  of  turning  its  Thoughts, 
in  an  inftant,  from  one  end  of  the  Earth  to  the  o- 
ther,  and  from  the  loweft  parts  of  the  Earth  to  the 
higheft  Heavens.  And  fome  of  thefe  natural  Pow- 
ers were  undoubtedly  much  fuperiour  in  their  original 
State,  to  what  they  have  been  fince  they  were  hurt 
and  weakened  by  Sin. 

The  Bands  of  Union  between  this  Soul  and  Body, 
and  the  way  of  their  influencing  and  impreffing  one 
another,  lie  among  the  unfearchablc  Myfteries  of  Na- 
ture, of  which  we  have  no  Ideas.  But  this  we  know, 
that  by  their  Union  with  each  other  to  conftitute  a 
human  Perfon,  the  Glories  of  the  upper  and  lower 
Worlds  are  in  a  Ibrt  epitomiz'd  and  ihadow'd  out  in 
Man.  Hence  in  the  Creation  of  all  other  Parts  of 
our  World,  God  only  faid,  Let  it  be  fo^  and  it  was 
Jo  'y  but  when  he  came  to  create  Man,  he  feem'd  to 
make  a  folemn  Paufe,  as  if  the  Sacred  Three  went 

into 


Ser.  IX.  and  the  Covenant  of  IVorh.   159 

into  a  Confultation  upon  this  curious  Piece  of  Work- 
manfhip,  faying,  Let  us  ?nake  Ma?i.  And  he  is 
indeed  one  of  the  greateft  Wonders  of  God's  Works, 
which,  as  far  as  we  know,  cannot  be  matched  by 
any  other  Species,  in  the  whole  Scale  of  created 
Beings.     This  leads  us  to  confider, 

II.  His  moral  State  or  Condition,  as  an  upright 
Man. 

God  hath  made  Man  upright.  It  is  not  to  be 
imagined,  that  this  relates  to  the  Poflure  of  the  Bo- 
dy ;  the  Word  "^W!  ufed  in  our  Text,  fignifies  right 
or  righteous^  and  is  oppofed  to  the  many  perverfe 
Inventions  that  Mankind  have  fince  found  out.  It 
relates  to  their  moral  State  and  Condition,  which, 
in  the  firft  Formation  of  Man,  was  yight  5  it  was 
fuch  as  it  became  the  Holy  God  to  put  him  into ; 
fuch  as  was  fuited  to  an  intelligent  and  free  Crea- 
ture ;  fuch  as  was  anfwerable  to  the  Relation  in 
which  he  flood  to  God,  as  his  Governor,  to  his  Fel- 
low-Creatures, and  to  the  Law  under  which  he  was 
created ;  it  was  fuch  as  bore  a  moral  Refemblance  of 
him  who  made  him ;  and  fuch  as  God  looked  upon 
with  high  Approbation,  as  right  and  good.  Hence, 
when  he  had  added  Ma7i  to  the  reft  of  his  Works, 
then,  and  not  till  then,  he  heightened  the  Expref- 
lion  of  his  Approbation,  and  pronounced  upon  them, 
that  they  were  very  good,  Genef.  i.  3 1. 

This  moral  State  of  Man,  in  which  he  was  cre- 
ated, may  be  confidered,  with  reiped:  to  his  Redi- 
tude,  and  his  Happinefs. 

I.  With  refped:  to  his  Reditude. 

God  created  Man  in  his  own  Image  -,  in  the  I- 
mage  of  God  created  he  him,  Genef.  i.  27.  He  did 
not  firft  malce  Man,  and  then  put  his  Image  upon 

liin:i  > 


1 6o      T'he  Original  State  of  Man^ 

him;  but  created  him  in  his  Image,  it  was  con- 
created  with  him.  This  Image  of  God  chiefly  con- 
fifted  in  a  Conformity  to  his  moral  Perfedlions ;  with 
refped  to  which,  it  might  be  faid  of  Man,  tho' 
in  infinitely  lower  Degrees,  that  he  was  holy  as  God 
is  holy,  'Tis  herein  principally,  that  any  Creature 
can  be  faid  to  be  like  its  Creator.  And  that  this, 
inclufive  of  Knowledge,  was  Man's  original  Like- 
nefs  to  God,  the  Apoftle  intimates,  in  the  fummary 
Account  he  gives  of  the  Image,  to  which  he  is  re- 
ftored,  fince  the  Fall,  by  renewing  Grace.  This 
is  reprefented  as  confilling  in  Knowledge^  Righteoiif- 
nefs,  and  true  Holinefs^  after  God^  or  after  the  I- 
mage  of  him  that  created  him^  Ephef.  iv.  24.  Col. 
iii.  10.  And  from  hence  we  may  naturally  infer, 
that  his  Underftanding,  Will,  and  Aftedtions,  were 
all  adorned  with  this  Image  of  God. 

( I .  His  Underftanding  was  full  of  Light. 

Great  Penetration,  Judgment  and  Compais  of 
Thought  difcovered  themfelves,  in  Adanis  giving 
proper  Names  to  every  living  Creature,  immediately 
upon  God's  bringing  them  to  him.  His  Mind  was 
free  from  Error,  tho'  liable  to  Miftakes,  his  Light 
was  clear  and  extenfive,  his  Apprehenlion  quick, 
his  Judgment  folid,  and  his  Memory  tenacious  -,  all 
his  realbning  Powers  were  ftrong  and  vigorous ;  his 
Confcience  was  a  wife  and  faithful  Monitor  -,  and  he 
could,  with  Eafe  and  Judgment,  turn  his  Thoughts 
to  any  Objects,  fix  his  Attention  upon  them  with- 
out wearinefs,  and  entertain  himfelf  with  them  as 
he  pleafed.  And  he  had  juft,  tho'  not  adequate 
Ideas,  of  Right  and  Wrong,  of  God  and  Religion, 
of  his  own  Dependence  upon  God,  Relations  and 
Obligations  to  him,  and  of  the  Way  of  pleafing  and 
enjoying  him.     In  a  word,  the  Law  of  Nature, 

which 


Ser.  IX.  and  the  Covenant  of  Worh.   1 6 1 

which  is  fummarily  comprehended  la  the  Ten 
Commandments,   was  written  in  his  Heart. 

And  befides  the  Light  that  arole  from  the  natu- 
ral Powers  of  his  Mind,  God  revealed  many  Things 
to  him  by  a  fupernatural  Lights  fuch  as  the 
Creation  oiEve^  in  a  manner  which  made  her  Bone 
of  his  Bones,  and  Flefh  of  his  Flefii  5  the  Food  he 
was  to  live  upon  \  the  Right  he  had  to  exercife  Do- 
minion over  the  Creatures  round  about  him  j  the 
Signification  of  the  Tree  of  Life  ;  the  Charge  not  to 
eat  of  the  Tree  of  Knowledge  of  Good  and  Evil ; 
and  the  Obfervation  of  the  Sevefith  Day,  as  a  S.ib- 
bath  to  the  Lord  :  And  to  thefe  we  may  fuppofe 
many  other  Difcoveries  were  added,  in  which  the 
Glory  of  God  and  his  own  Advantage  and  Delight, 
were  concerned. 

(2.  His  Will  was  perfectly  holy  and  fee. 

He  v/as  not  created  with  any  Pronenefs  to  Evil, 
nor  with  an  Lidifterence  toward  Good  or  Evil ;  but 
with  an  Averfion  to  all  Liiquiry,  and  Approbation 
of  all  that  is  excellent :  He  had  a  ftrong  and  holy 
Biafs  toward  the  great  and  bleffed  God,  to  admire, 
chufe,  and  adore  him,  to  worfliip  and  ferve  him,  to 
love  and  honour  him,  to  com.mune  with  him,  and 
devote  himfelf  to  him,  as  his  fapremie  Good  and  ul- 
timate End,  and  to  do  every  thing  that  is  right  and 
worthy,  in  obedience  and  conformity  to  him.  God's 
Law  as  written  ii:i  his  Heart,  v/as  natural  to  him  -,  it 
fuited  his  original  Frame  ;  all  his  Propenfions  were 
correfpondent  to  its  Holinefs ;  and  he  had  fufficient 
Abilities  to  will  his  own  Handing,  and  to  ftand  if  he 
would. 

But  his  Will  was  entirely  free  to  "&d:  according  to 
his  original  Llglit,  and  holy  Inclinations ;  or  to  turn 
afide  to  evil.  It  did  not  become  the  wife  and,  holy 
■     Vol.  L  M  G9d, 


1 6  2       I'be  Origmal  State  of  Man^ 

God,  abfolutely  to  fecure  him  againft  an  Abufe  of 
this  Freedom  of  his  Will ;  for  he  was  to  be,  for 
fome  time,  in  a  State  of  Probation;  but  that  would 
have  made  it  a  State  of  Confirmation,  before  the  time 
of  Trial  was  over :  And  his  giving  him  fufficient 
Light  to  dired  him,  the  ftrongeft  Motives  to  ad  up 
to  his  Light,  and  a  felf-dctcrmining  Power,  in  a  due 
Dependence  on  the  firft  Caufe,  to  ufe  his  Liberty  as 
became  him,  was  all  that  could  be  expected,  on  the 
foot  of  Creation-Goodnefs. 

(3.  His  x'^ffedions  and  Appetites  were  all  pure  and 
regular. 

There  was  no  Depravity,  Jar  or  Difcord,  Tumult 
or  Difordcr  among  them ;  they  were  all  duely  pois'd, 
all  calm  and  peaceful,  and  all  harmonious  among 
themfelves,  all  fitted  to  be  exercifed  in  the  vi^orthi- 
eft  manner,  and  diredled  to  their  proper  Ufes  and 
Elnds,  and  all  free  from  the  Ruffles  of  Malice,  or 
Envy,  Jealoufy  or  Defpair,  Pride  or  Scorn.  Llis 
Love  and  Hatred,  Deiires  and  Averfions,  were  na- 
turally carried  out  to  Good,  and  in  oppofition  to  E- 
vil ;  and  he  had  nothing  to  fear,  but  every  thing  to 
hope  for,  whilft  he  continued  in  his  Uprightnefs.  All 
his  Paflions  and  Appetites  were  fubjeded  to  the  Gui- 
dance and  Government  of  his  rational  and  free  Pow- 
ers 5  fo  that,  unlefs  he  himfelf  would,  they  could  not 
enflave  and  tyrannize  over  him,  but  muft  follow  Judg- 
ment and  Choice,  and  invigorate  every  Thought, 
Defign,  and  Adion,  fuitable  to  his  Intereft  and  Ob- 
ligations ;  and  all  the  Members  of  his  Body  were 
under  the  deipotick  Government  of  his  Soul,  fo  that 
he  could  order  and  ufe  them  jufl:  as  he  pleafed.  This 
leads  us  to  confidcr  the  original  State  of  Man, 

2.  With  rcfped  to  his  Happincfs. 

This 


Se R.  IX.    a7id  the  Covenant  of  Worh.   16'? 

This  may  enter  into  the  Notion  of  his  ;;7^r^/ State 
as  it  is  the  Happinefs  of  a  rational  free  Creature,  un- 
der God's  Government  and  Influence,  and  asVome 
Parts  of  it  efpecially  bear  the  Similitude  of  his  Elef- 
fednefs.  The  original  State  of  Man  was  happy,  as 
it  was  holy^  and  his  Happinefs  lay  in  the  very  Con- 
ftitution  of  his  upright  Being,  in  his  Communion  with 
God,  and  Senfe  of  his  Favour,  and  in  thepleafure 
of  his  Situation,  with  the  free  Ufe  and  Government 
of  all  the  Creatures  round  about  him. 

(i.  He  was  a  happy  Creature,  in  the  very  Conili- 
tution  8f  his  Being,  as  an  innocent  upright  Man. 

The  pleafure  of  a  regular,  eafy,  vigorous,  healthy 
and  beautiful  State  of  th^  Body,  and  that  fecured 
from  Violence  and  Harms,  was  great  -,  but  theplea- 
fure of  a  wife,  holy  and  well-dilbofed  Soul,  v/as  in- 
expreflibly  greater  ffill.  The  bright  and  exalted  Ide- 
as, that  perpetually  fprung  in  his  Mind,  muil  be  ve- 
ry entertaining  ;  the  Compofure  of  his  Temper,  and 
the  free  Motions  of  his  Heart,  toward  God  and 
Goodnefs,  muft  be  very  fweet  to  his  uncorrupted 
Tafte  5  and  the  Harmony  of  all  the  Powers  of  his 
Soul,  with  a  due  Subjection  of  his  bodily  Paflions, 
Appetites  and  Aces,  to  the  fjperior  Influence  of  his 
Underftanding  and  Will  m.ui]:  be  very  delightful. 
A  good  Man  is  fatisfied  from  himfelf^  Prov.  xiv.  14. 
and  in  keeping  God's  Cornmarids  there  is  great  Ke- 
ward.  Pfal.  xix.  11.  Plow  great  then  muft  have 
been  the  Satisfadlion  of  Man,  in  his  upright  State, 
full  of  all  Wifdom,  Goodnefs  and  Peace,  Regulari- 
ty and  Obedience! 

(2.  He  was  a  happy  Creature,  in   his  Commu- 
nion with  God,  and  Senfe  of  his  Favour. 

Pie  had  free  Accefs  to  his  Maker,  and  rich  Diico- 

verles  and  Communications  of  his  Goodnefs.     He 

M  2,  could 


1 64     ^'^^  Original  State  of  Man^ 
could  think  of  the  great  and  bleffed  God,  as  his 
God,  in  Friendihip  with  him,  and  all-fufficient  for 
his  Happinefs ;  he  walked  in  the  light  of  his  Coun- 
tenance, and  could  tafte  the  pleafure  of  his  Prefence, 
and  of  his  own  I  lopes  in  him.     His  Meditation  on 
the  Divine  Glory,  his  Faith  and  Love,  his  Adora- 
tion and  holy  Wonder,  his  Homage  and  Obedience, 
his  Gratitude  and  Praife,  were  all  accepted  of  God^ 
and  the  Exercife  of  thofe  Duties,  together  with  his 
Senfe  of  that  Acceptance,  muft  be  a  Spring  of  un- 
utterable Joy,  of  fuch  Joy,  as  nothing  could  damp, 
but  the  fear  of  lofmg  it  -,  and,  as  he  knew  himfelf 
able  to  Hand,  he  could  have  no  more  fear  of  that, 
than  was   neceffary  for  his  Caution.     His  perfeB 
Love  cajlout  tormenting  Fear^   i  Johi'iY.  i8.  and 
he  could  delight  himfelf  in  the  Lord. 

(3.  He  was  a  happy  Creature,  in  the  pleafure  of 
his  Situation,  with  the  free  Ufe  and  Government  of 
all  the  Creatures  round  about  him. 

He  was  placed  in  a  Paradife,  all  delightful  for  a- 
greeable  Beauties,  Fragrancies,    Taftes  and  Sounds, 
to  regale  his  Eye,  his  Smell,  his  Palate  and  his  Ear, 
and  for  pleafing  Accommodations  of  every  kind.     Its 
Climate  was  ferene  and  chearful,  and  it  was  ftor'd 
with  the  utmoft  Profufions  of  Divine  Bounty,  with 
Shades  and  Streams,  and  charming  Melodies  of  the 
winged  Tribe,  and  with  rich  Varieties  of  Grafs  and 
Flowers,    Herbs  and  Trees,  and  delicious  Fruits  5 
and  he  had  an  unlimited  Freedom  to  eat  of  all  the 
Trees  of  the  Garden,  that  might  fuit  his  Conve- 
nience and  Delight,  excepting  one,  from  which  he 
was  rcftained,  as  the  Teft  of  his  Obedience.  GeneJ\ 
ii.  15,  16,  17. 

He  had  like  wife  an  Help-meet  for  him  ^  Ver.  18, 
a  dear  Companion  to  aiTift  tlie  Joys   of  the  focial 

Life; 


Ser.IX.  and  the  Covenant  of  TVoj^h.   165 

Life ;  and  had  all  the  inferior  Creatures  for  his  Ufe, 
and  under  his  Command.  God  gave  him  dominion 
over  the  Fijh  of  the  Sca^  over  the  Fowls  of  the  Air^ 
and  over  every  living  thing  iipcn  the  Earth,  Genef.  i. 
28.  that  he  might  fervc  himfcif  of  them,  and  order 
them  like  a  Lord  -,  but  not  riot  upon  them  like  an 
Epicure,  nor  abule  them  like  a  Tyrant.  And  what 
more  than  all  this  could  be  requifite  for  the  Happi- 
nefs  of  Man,  as  a  compound  Being,  who  confiiled 
of  Soul  and  Body,  and  flood  related  to  God  and  the 
Creatures  all  around  him  ?    Let  us  now  confider, 

III.  The  Tenure  by  which,  or  the  Terms  upon 
which  he  was  to  hold  this  moral  State. 

It  was  not  entailed  upon  him  by  any  abfolute 
Promife,  that  he  fliould  continue  in  it  -,  nor  was  it 
put  upon  a  mere  Ad:  of  Divine  Sovereignty,  whether 
he  ihould  hold  or  lofe  it;  theiirft  would  have  left 
no  room  for  a  Trial  of  his  Obedience,  in  the  ilridteft 
Senfe  of  theExpreffion;  and  the  lail:  would  have  taken 
away  a  grand  Article  of  his  Encouragement  to  that 
Obedience,  and  of  his  pleafure  in  it :  But  he  was  to 
hold  it  by  a  Covenant  of  Works,  upon  condition  of 
perfedl  Obedience  to  the  End  of  that  State  of  Pro- 
bation, in  which  it  became  the  Wifdom  of  God  to 
place  him.  Perfed;  Obedience  was  indeed  to  be 
continued  ever  afterwards ;  but  then  I  conceive  it 
would  have  been  confidered,  rather  as  an  indifpen- 
fible  Obligation  of  the  Law  of  Nature,  than  as  the 
Condition  of  the  Covenant. 

How  long  this  probationary  State  would  have 
lafted,  w^e  are  not  able  to  determine ;  fome  fuppofe 
it  would  have  been  till  Adam  fliould  have  Children 
capable  of  yielding  Obedience,  or  of  finning  la 
their  own  Perfons  -,  but,  if  I  may  be  allowed  to  of- 
M  3  fcr 


1 66      The  Original  State  of  Man^ 

fer  a  Conjedture  in  this  Cafe,  psrhaps  it  was  to  have 
been  no  longer  than  tjie  Frait  of  that  Seafon  fhould 
hang  upon  the  forbidden  Tree.  However,  be  this 
as  it  will,  we  may  reafonably  fuppofe  the  Goodnefs 
of  God  made  the  Period  of  his  probationary  State  as 
fhort  as  might  well  confift  with  the  Honour  of  his 
Government,  in  paffing  an  Adt  of  Confirmation 
upon  his  fulfilling  it  without  Default. 
•  ^  God  might,  if  he  pleafed,  have  demanded  all 
polnble  Obedience  perpetually,  without  making  any 
Promife  of  Confirmation  in  Holinefs  and  Happinefs, 
The  Law  of  Creation  neceffarily  required  fuch  O- 
bedicnce,  and  the  fovereign  Lord  of  all  might  have 
left  the  Obligation  to  it,  merely  upon  the  foot  of 
that  Law,  referving  to  himfelf  the  Liberty  of  con- 
firming or  not  confirming  the  obedient  Creature,  or 
even  of  continuing  or  not  continuing  his  Being  itfelf : 
But  he  gracioufly  condefcended  to  deal  with  him  in 
the  way  of  a  Covenant,  wherein  he  promifed,  that, 
provided  he  {hould,  for  a  certain  Seafon,  obey  a  po- 
fitive  Law,  relating  to  the  Tree  of  Knowledge  of 
.  Good  and  Evil,  he  fhould  ever  afterwards  continue 
in  a  State  of  confirmed,  and  probiibly  of  additional, 
fome  fiippofe '  even  of  heavenly  Happinefs ;  but 
threatened,  that  in  cafe  of  Difobedience,  he  fliould 
be  punifhed  with  Death :  For  the  Lord  God  com^ 
vid/ided  the  Man^  fiy^^^S^  Of  ^'^'^'^y  ^'^^  rf  ^^'^  Gar-, 
den  thou  ma\'ji  frechj  eat ;  but  of  the  Tree  of  Kitow-r 
ledge  of  Good  and  Evil,  thou  J}:alt  not  eat  of  it  : 
For  in  the  Day  that  thou  eatejl  thereof,  thou  fait 
furely  die,  Genef.  ii.  i6,  17. 

As  Adam  could  not  but  be  obliged  to  keep  the  e^ 
ternal  Law  of  Nature,  written  upon  his  Heart,  and 
to  obferve  every  pofitive  Precept  of  his  Creator  3  fo 
Cod  was  pleafed  to  fingle  out  this  particular  Precept, 

as 


Ser.  IX.  a7ul  the  Covenant  of  Works.   167 

^s  an  eafy  Teft  of  his  Obedience,  and  of  his  Readi- 
nefs  to  comply  with  his  Will  and  Command,  in 
every  Inftance  whatfoever.  This  Law,  tho'  of  a 
poiitive  Nature,  was  worthy  of  God  to  enjoin  ; 
for  he  thereby  afferted  his  uncontroulable  Doipi- 
nion  over  all,  and  his  fovereign  Right  to  difpofe  of 
his  Bounties  as  he  pleafes ;  and  he  thereby  intimated, 
that  Man's  bodily  Appetites  were  to  be  kept  under 
government,  that  he  had  not  yet  attained  the  ut- 
moft  Happinefs  he  was  capable  of,  and  that  his 
Happinefs  could  not  be  found  in  Creature-Enjoy- 
ments, farther  than  God  allowed  the  ufe  of  them, 
but  chiefly  coniifted  in  God  himfelf,  and  in  an  en- 
tire Subjedion  to  him.  And  this  was  a  Lay/  which 
Adam  was  certainly  capable  of  obferving,  with  thq 
greateft  eafe.  It  did  not  put  any  hard  Thing  upon 
him,  it  only  required  him  to  forbear  eating  of  a 
certain  Tree.  Nor  could  there  be  any  reafon able 
Temptation  to  break  this  Law,  confidering  the  li- 
beral Allowance  God  made  him  of  all  other  Fruits, 
and  the  Warning  he  gave  him  of  the  dreadful  Con- 
fequence  of  touching  this. 

The  threatning  of  Death,  in  cafe  he  fliould  eat 
of  this  Tree,  ftrongly  implied  a  Promife,  that,  pro- 
vided he  fhould  not  eat  of  it,  he  fliould  thereby  obtain 
a  Covenant-Right  to  Life,  which  he  had  not  before, 
and  fhould  be  confirmed  in  a  deathlefs  State,  with 
all  Its  Advantages  and  Improvements,  under  the 
Smiles  and  Tokens  of  God's  Favour  and  Love,  as 
the  holy  Angels  are  in  Heaven,  And /tis  unrea- 
fonable  to  fuppofe,  that  the  Goodnefs  of  God  would 
leave  him  at  Uncertainties  about  this  ia^portant  Point,^ 
relating;  to  Life,  as  well  as  Death,  in  hi?  State  ot 
Probation.  Hence,  he  appointed  a  Tree  ot  Lite, 
aud  gave  him  a  Right  to  eat  of  it,  at  Icail  as    a  la- 

M  4  cramcntal 


1 68      l})e  Original  State  of  Man^ 

cramental  Sign  of  Immortality,  in  cafe  he  fhould 
continue  in  his  Obedience;  as  appears  by  his  driving 
him  out  of  the  Garden,  immediately  upon  his  Fall, 
left  he  fhould  attempt  to  make  ufe  of  a  Sacrament, 
which  no  longer  pertained  to  him,  and  fo  fliould 
put  forth  his  Hand^  and  take  alfo  of  the  Tree  of 
Life^  and  cat^  afid  live  for  ever,  Genef.  iii.  22,  23, 
24.  /.  e,  left  he  fhould  take  and  eat,  vainly  ex- 
pelling that  he  fhould  thereby  live  for  ever"*. 

This,  then,  was  the  Propofal  that  God  made  to 
A  darn  ^  as  the  Condition  of  Life  ;  Only  forbear  eating 
of  the  Tree  of  Knowledge^  and  thou  foalt  live  for  ever. 
And  this  Condition  was  foeafy  and  reafonable  in  itfelf; 
the  Promife  to  encourage  his  abftaining  from  this  Ad:, 
was  fo  condefcending  and  gracious  \  and  the  Threat- 
ning,  to  caution  him  againft  it,  was  fo  equal  and 
righteous,  that  we  may  fuppofe  he  freely  accepted 
the  Propofal,  or  approved  of,  and  confented  to  thefe 
Terms  of  Life,  unleis  we  fuppofe  him  not  to  have 
been  the  wife  and  holy,  the  perfect  and  obedient 
Creature  he  then  was.  And  all  this  diftinguifhed 
God's  Tranfadlion  with  him  herein,  from  the  mere 
Notion  of  a  Law,  and  gave  it  the  formal  Nature  of 
a  Covenant  ;  the  plain  Tenor  of  which  was,  The 
Man  "who  doth  thefe  Things^  fmll  live  by  them^  Rom, 
X.  5.     This  leads  us  to  confider, 

IV.  The  Concern  that  all  Mankind  had  therein. 
God  made  Man  upright  ;  but  they  have  fought  out 
many  Inventions.  This  remarkable  Change  of  the 
fingular  Number  into  the  plural  ftiews,  that  the 
Term  Man^  in  our  Text,  is  to  be  taken  collectively 
for  all  Mankind,  as  included  in  Jidam,  the  firft  Man. 
He,  whom  God  created  after  his  ov/n  Image,  is 

*   Vid.  Ainfiuorth  in  loc. 

to 


Ser.  IX.  and  the  Covena?tt  of  IForh.   169 

to  be  confidered  as  a  publick  Perfon,  who  was  to 
hold  or  lofe  that  happy  State,  not  on'ly  for  himfelf, 
but  for  all  his  natural  OfFfpring  :  Had  he  flood,  we 
had  all  been  bleffed,  and  confirmed  in  Bleflednefs  with 
him,  as  upon  his  Fall,  Scripture  and  Experience 
afTure  us,  we  lofl;  it  with  him  ;  for  'tis  highly  diiho- 
nourable  to  the  Divine  Perfecflions  and  unfuitable  to 
the  Nature  of  a  Covenant,  to  fuppofe  that  thePromife, 
in  cafe  of  Obedience,  fliould  not  extend  to  the  fame 
Subje6ls,as  theThreatning,in  cafe  of  Difobedience.  And 
as  it  was  fit  that  the  refl;  of  Mankind,  as  well  2.%  Adam ^ 
fliould  be  included  in  the  original  Covenant  of  Life, 
and  have  the  advantage  of  fl:anding  fair  for  Happinefs 
upon  that  foot ;  fo  it  was  impoflible,  in  the  Nature 
of  things,  that  this  Covenant  fliould  be  made  perfo- 
nally  with  them,  as  it  was  with  him,  becaufe  they 
were  not  then  exifl:ing,  nor  could  they  ever  begin 
their  Exifl:ence  in  a  perfed:  State,  if  he  fliould  fall : 
For,  according  to  the  Law  of  their  Creation,  they 
were  to  fpring  in  a  Courfe  of  Generations  from  him, 
as  their  common  Father,  and  fo  derive  a  Nature  from 
him  after  his  own  Likenefs.  They  therefore  mufl 
have  been  treated  with  for  Happinefs,  according  to 
this  Covenant,  by  a  publick  Head  and  Reprefenta- 
tive,  or  not  at  all. 

And  who  but  God  fliould  appoint  fuch  a  Head 
for  us  ?  He  had  an  undoubted  Right  to  do  it,  as  he 
is  the  fovereign  Lord,  Proprietor  and  Difpofer  of  his 
free  Gifts,  on  what  Terms  he  pieafes^  and  as  has  been 
obferved,  he  did  ir  with  our  firft  Parents  own  Appro- 
bation and  Confent.  He  herein  likwife  chofe  a  Re- 
prefentative  for  us,  as  well  as  vv^e  could  poihbly  have 
chofen  for  ourfelves ;  and  it  might  fairly  bf  preiluiicd, 
that,  had  it  been  pofTible  for  us  to  have  been  prcknt  at 
that  timCj  and  to  have  made  our  owaChoice,we  fliould 

willingly 


170       The  Original  State  of  Ma7^ 

willingly  have  ventured  our  All  upon  that  bottom,  and 
have  fixed  upon  Adam^  rather  than  any  other,  as 
the  fitteft  Perfon  to  reprefent  and  ad:  for  us,  and  as 
more  likely  than  any  of  ourfelves,  to  have  fecured 
his  own  and  our  Happinefs  :  For  he  was  the  com- 
mon Father  of  us  all,  who  were  included  in  him,  as 
our  natural  Root ;  he  was  as  wife  and  perfe6t,  as 
defirous  and  capable  of  performing  the  demanded 
Obedience,  as  any  of  us  could  have  been  fuppofed  to 
be ;  ^nd  the  peculiar  Concern  that  lay  upon  him,  to 
confult  the  Honour  of  his  Maker  in  the  w4iole  hu^ 
man  Race,  and  to  take  care  of  his  own  dear  and 
numerous  Offspring,  as  wxU  as  of  himfelf,  was  an 
additional  Obligation  and  Motive  to*uie  the  utmoft 
Circumipedlion  and  Diligence,  in  improving  his  A-. 
bilities,  for  entailing  Happinefs  upon  them,  together 
with  himfelf,  that  God  might  be  glorified  in  him 
and  them. 

This  Conftitution  therefore,  as  feems  to  me,  was 
fit  and  right ;  and  the  very  Hiflory  of  Adam^  ori- 
ginal State  Hiews,  that  all  human  Nature  was  con^ 
cerned  in  it  together  with  him.  The  Order  to  be 
fruitful  and  multiply^  to  replentjlo  the  'Earthy  and 
fubdue  it^  and  to  have  Dominion  over  the  FiJJoeSy 
the  Fowls  J  and  every  living  Thi?ig  upon  Earthy  and 
the  Grant  oi  Herbs  and  Fruit  for  Food^  Genef.  i, 
28,  29.  tho'  given  pcrfonally  to  him,  related  to  his 
Pofterity,  as  well  as  himfelf;  the  Appointment  of 
a  Sabbath,  the  Declaration  that  it  was  not  good  for 
Man  to  be  alone,  and  the  Law  of  Marriage,  Ge?ief 
ii.  3,  18,  24.  related  to  them,  as  well  as  him.  And 
that  they  were ,  concerned  in  the  Covenant-Tranf- 
a(flion  we  have  been  fpeaking  of,  and  were  inclu* 
ded  in  him,  as  their  publick  Head,  appears,  with 
higli  Evidence,  from  Rom,  v.  where  he  is  called, 
q  The 


Ser.  IX.  and  the  Cove?iant  of  Woj^h.  171 

l!he  Figure  of  him  who  was  to  come^  meanino* 
Clirift,  ver.  14.  And  this  is  explained  at  large^  in 
the  following  Parts  of  the  Chapter,  v/ith  relation  to 
the  publick  Charafters  they  fuitained,  and  the  mo- 
ral Influence  they  fpread  to  their  refpedive  Seeds ; 
one  conveying  Condemnation  and  Death,  and  the 
other  RighteoLifnefs  and  Life  to  them  feverally.  Ac^ 
cordingly,  j^dam  and  Chrijt  are  oppofed  to  one  ano- 
ther, and  fpoken  of  as  two  Men,  with  an  Empha- 
lis  and  Peculiarity,  as  if  there  had  been  no  odher 
Men  in  the  World  beiides  them.  One  is  called  the 
Jir/i  Man^  and  the  other  the  fecond  Man  •  one  the 
jirjl  Adam^  and  the  other  the  lafl  Adam,  i  Cor. 
XV.  45, 47.  And  this  is  ipoken  with  reipeft  to  their 
different  Influence  of  a  moral  Nature  upon  thofe  that 
derive  from  them,  and  hold  under  them,  as  the  Con- 
text fhews  at  large ;  and  therefore,  it  fuppofes  that 
th^fr/l  Adam  was  as  truly  the  publick  Head  of  the 
iirft  Covenant,  as  Chriji  is  of  the  fecond.  This  is 
fufRcient  to  anfwer  m.y  Delign,  and  leads  the  way  to 
the  Dodlrine  of  the  Fall  -,  which  is  to  be  confidered, 
in  the  next  Sermon,  by  another  of  my  Brethren. 

USE.. 

I.  This  JJjews  what  dreadful  work  Si?i  has  -made 
in  the  World. 

How  remarkably  different  was  human  Nature,  in 
its  original  State,  from  v/hat  it  now  is !  V/here  is  the 
Light  and  Strength,  the  Eafe  and  Peace,  the  Redi- 
tude  and  the  BleiTcdnefs,  in  which  we  were  at  firfh 
created !  How  unlike  are  we  to  wluit  God  made 
us !  And  how  is  the  State  of  Friendfhip  turned  into 
a  State  of  Variance  with  him  !  Surely  the  Glory  is 
departed,  and  the  dark  Remains  of  human  Orna- 
ments." 


172      7he  Original  State  of  Man^ 

ments  and  Delights  are  only  the  Rubbifh  of  the  beau-» 
tiful  Temple,  where  God  once  dwelt. 

And,  oh !  whence  is  all  this  hideous  Change,  but 
from  Sin?  *Tis  Sin,  that  has  broke  God's  Covenant, 
defaced  his  Image,  and  fet  us  at  variance  with  him. 
'Tis  Sin,  that  has  difrobed  human  Nature  of  its 
Glory,  iiruck  out  its  Light,  difordered  all  its  Fa- 
culties, and  plunged  it  into  all  Confufion  and  Mi- 
ferv,  as  at  this  day.  The  Crown  is  fallen  from  our 
Head,  wo  unto  us  that  we  have  finned.  Oh  de- 
teftable  Sin !  Who  would  tliink  favourably  of  it,  or 
have  any  Fellowship  with  it  ?  who  v/ould  not  abhor  it, 
as  the  mofl  milchievous  of  all  Evils,  and  the  abomi- 
nable Thing  wdiich  God  hates  ? 

2.  T^his  pews  that  all  Good  is  from  God^  a?id  all 
Evil  from  ourfehes. 

Human  Nature  was  in  its  Fountain  holy  and  hap- 
py ;  that  is  the  lovely  Form  which  God  gave  it.  But 
it  is  Man  himfelf,  that  has  brought  the  prefent  difmal 
Catallrophe  upon  it.  Every  good  Gift,  and  every  per- 
feB  Gift,  is  from  above,  from  the  Father  of  Lights, 
&c.  Jam.  i.  1 7.  He  was  the  Author  of  the  origi- 
nal Reditude  and  Bleffednefs,  in  which  Man  was 
created;  he  would  have  perpetuated  that  happy  State, 
and  probably  with  rich  Increafe,  had  not  Man  a- 
bufed  the  Power  and  the  Liberty  he  gave  him.  And 
where  any  thing  of  his  Holinefs  and  Bleffednefs  is 
now  found  among  us,  it  is  all  entirely  owing  to  his 
free  Favour,  which  reftores  it  to  us  through  Jefus 
Chrlft,  and  will  perfed:  it  for  ever. 

But  all  the  Sin,  Sorrow,  and  Death,  that  human 
Nature  groans  under,  or  is  expofed  to,  are  from 
itfelf,  from  its  Unwatchfulnefs,  and  Abufe  of  its 
noble  Liberty  at  firft,  and  from  its  Perverfenefs  ever 
fince:  Thefe  take  their  rife  from  our  own  Folly; 

w« 


Ser.  IX.  and  the  Covenant  of  Works.   173 

we  have  fought  out  many  Inventions,  and  brought 
Ruin  upon  ourfelves.  To  God  therefore  belong 
Righteoufnefs,  Goodnefs  and  Mercys  but  to  us 
Shame  and  Confufion  of  Face.  We  have  deflroy- 
ed  ourfeh^es  y  but  in  him  is  our  Help :  and  as  iSm 
has  reigned  unto  Deaths  even  Jb  Grace  reigns  thro 
Righteoujnefs  unto  eternal  Life,  by  J  ejus  Chriji  our 
Lord.  Rom.  v.  2  i . 

3 .  Let  us  be  deeply  affeSied  with  the  prcfent  State 
of  human  Nature. 

With  what  Compaffion  may  we  now  be  m.oved 
towards  it,  while  we  think  what  it  once  was,  and 
now  is,  how  wretched  and  forlorn,  how  guilty  and 
vile !  And  with  what  Regret  may  we  reflect  upon 
its  primitive  Beauty  and  Splendor,  while  we  fee  and 
feel  its  prefent  Confufion  and  Difgrace!  How 
humble  fhould  v/e  lie  under  its  difm^al  Ruins,  as  we 
are  all  involved  in  them!  How  fl:iould  we  bewail  its 
defaced  and  fhattered  State !  And  with  v/hat  Ea- 
gernefs  fliould  we  breathe  after  its  Repair,  that  we 
may  be  renew'd  in  K^ioivledge,  Righteoufnefs,  and 
true  Holinefs,  after  the  Lnage  cf  him  that  created 
us,  and  may  be  refcored  io  Favour  and  Communion 
with  the  God  from  whom  Vv'e  have  revolted! 

4.  Let  us  turn  our  Eyes  to  the  better  Covenant^ 
and  the  better  Head,  'which  God  has  provided  for 
our  Recovery. 

The  firft  Covenant,  being  broken,  can  no  longer 
be  a  Covenant  of  Life  to  us ;  and  the  firft  Covenant 
Head  can  now  convey  nothing  with  our  Beings,  but 
Sin  and  Mifery,  Condemnation  and  Death. 

But,  bleffed  be  God,  he  has  iti  up  a  better 
Covenant  than  the  firft,  a  Covenant  of  free  and 
gracious  Promifes,  which  fecurcs  its  own  Eftablilh- 
ment,  by  undertaking  for  him  and  bis  People  too; 

hence 


1 74     The  Original  State  of  Man. 

hence  it  is  an  everlajling  and  unchangeable  Cove?tant^ 
ordered  in  all  'Tlmigs^  and  jitre.  And  bleffed  be 
God,  that  he  has  provided  a  better  Head  of  this 
new  Covenant,  to  all  its  Seed ;  he  has  given  the 
fecond  Adam^  the  Lord  from  Heaven^  to  be  the  Me- 
diator and  Surety  of  this  Covenant,  to  purchafe  and 
convey  all  its  Bleffings,  and  to  fecure  the  Enjoy- 
ment of  them  to  every  one  who  believes.  And  this 
is  a  Head  that  never  can  fail,  as  the  firft  did  5  he 
has  finilh'd  the  Work  his  Father  gave  him  to  do, 
and  lives  for  ever,  with  all  Power  in  his  Hands,  to 
give  eternal  Life^  to  as  many  as  he  has  given  him. 
Our  Nature  is  dignified  and  exalted  in  his  divine 
Perfon,  beyond  what  it  was  before ;  and  the  Per- 
fons  of  Believers  fhall  be  enrich'd  and  adorn'd  with 
brighter  Glories,  and  brought  nearer  to  God,  thro* 
him,  than  Adam  himfelf  was  in  his  original  State. 

In  this  Covenant,  therefore,  and  in  this  Head, 
let  us  feek  a  Recovery  from  all  the  complicated  De- 
ftrudtion,  that  is  brought  upon  us  by  the  Failure  of 
the  firft  Covenant,  and  its  Head.  Hither  let  us 
betake  ourfelves  for  all  Righteoufnefs  and  Grace  to 
eternal  Life.  And  let  us  lay  hold,  by  Faith,  on 
Chrift,  and  on  God's  Covenant  in  him,  with 
humble  Dependance  on  the  Grace  tliere  provided,  that 
we  m.ay  walk  with  God,  as  his  Covenant-People 
here,  till  at  length,  as  we  have  bore  the  Image  of 
the  Earthly,  we  may  perfectly  bear  the  Image  of 
the  Heavenly,  and  live  and  reign  with  Chrift  in 
Glory  for  ever. 


SERMON 


{  -^js  ) 


SERMON    X. 

The  Fall  of  Man,  and  Original 
Sin;  with  Man's  Inability  to  re- 
cover himfelf. 


Rom.  V.  12. 

By  one  Man  Sin  enter  d  ifito  the  Worlds  and 

Death  by  Sin :    a?id  Jo  Death   pajjed  upon  all 
Men  3  for  that  all  have  finned, 

AS  thefe  Words  begin  a  new  Paragraph,  and 
may  be  taken  for  a  diftind  Propoiition,  I 
ihali  enter,  at  once,  on  the  following  Heads  they 
contain : 

Firft^  The  Sin  v/hich  was  firft  committed  in  our 
World,  by  the  general  Parents  of  the  whole  human 
Race. 

Secondly,  The  Concern  which  all  Men,  their 
Defcendants,  have  in  this  their  firft  Sin. 

Thirdly,  Its  dreadful  Confequences  to  their  Pof- 
terity,  as  well  as  to  themfelves.  All  thefe  Confe- 
quences may  be  fitly  included  in  the  general  Nam.e 
of  Death,  which  is  difliindly  applied  to  each  of 
them  in  Scripture  -,  though  I  will  not  pretend  to  fay, 
they  are  all  at  oncQ,  or  alike  meant  by  Death  in 
ray  Text. 

Fidl, 


176  Mans  Fall 

Firjiy  then,  Let  us  confider  that  Sin  which,  hy 
one  Man  Adam,  (including  Eve)  enter  d  into  the 
World.     And, 

I.  What  it  was,  and  in  what  manner  committed, 

II.  Its  Heinoufnels. 

I.  What  this  Sin  was,  and  how  it  came  to  be 
committed. 

The  Sin  itfelf,  as  to  the  outward  A6t,  is  well  known 
to  be  their  eating  of  the  Tree  of  Knowledge  of 
Good  and  Evil,  contrary  to  the  pofitive  and  exprefs 
Command  of  God,  forbidding  it  on  pain  of  Death. 
As  to  the  manner  of  doing  it,  the  following  Parti- 
culars may  be  colled:ed  from  the  Hiftory  of  the  Fall, 
Genef.m,  compared  with  other  Scriptures.  The 
Devil,  the  chief,  as  is  moft  probable,  of  the  apoftate 
Angels,  in  the  affumed  Form  of  a  Serpent,  was  the 
Tempter  to  this  Trangreffion.  Mention  is  made  in 
the  Hiftory  of  the  Serpent  only ;  which  Efficiently 
proves  that  a  real  Serpent  was  employed.  But  then 
the  Afcription  of  Speech  to  a  Serpent,  and  the  Re- 
prefentation  of  the  Devil,  in  manifeft  Allufion  to 
the  Tranfadtions  of  the  Fall,  as  a  Murderer  from  the 
Beginnings  and  the  Father  of  Lyes^  John  viii.  44. 
as  having  the  Power  of  Death ^  "whofe  Works  Chrijl 
ca??ie  to  deJtro\\  Heb.  ii.  14.  i  Johniii.  8.  and  as 
the  old  Serpent  and  Dragon,  Revel,  xii.  9.  chap.  xx. 
2.  make  it  evident,  that  not  a  mere  Serpent,  but 
the  Devil  animating  one,  managed  the  Tempta- 
tion. And  various  were  the  Methods  of  Fraud  and 
wicked  Cunning  whereby  he  conducted  tliis  Plot ; 
for  it  was  not  by  Force  or  Compulfion,  but  only 
through  his  Suhtilty  that  this  Serpent  beguiled  Eve. 
2  Cor,  xi.  3.  One  Inilance  may  be  the  very  Choice 
of  the  Initrument;  who  being  more  Jhlftile  than  all 
the  Beafts  of  the  Field^  as  the  Serpent  is  defcribcd. 


Ser*  X.  Mans  Fau.  lyy 

Gencf/iii.  i.  might  be  lefs  liable  to  raiie  Sufpicioa 
of  a  fuperior  Agent  ading  through  him,  ^vhat  his 
own  natural  Sagacity  might  luggell:  fonic  account 
of.  Beiides,  he  is  reafonably  fuppofed,  in  his  ori- 
ginal State  to  have  been  of  a  mofl  beautiful,  and 
glorious  Form,  and  fuch,  perhaps,  under  which, 
angelic  Appearances  had  been  made  before  to  AJar/i 
and  Eve\ 

Another  Wile  of  the  Devil's  was,  his  applying  to 
the  Woman  lirft,  and  by  herfelf.  He  rightly  judged  '' 
that  he  might  eafier  prevail  on  either  of  our  firil 
Parents  feparately,  than  on  both  together,  but 
chiefly  on  Evc\  as  lefs  perfed:  in  intellectual  En- 
dowments; and  yet  that  the  Sedudion  of  one,  v/ould 
draw  With  it  that  of  the  other. 

Great  Policy  and  Dexterity^  appear  alfo'  in  his  Ad  - 
drefs  itfelf,  in  the  gradual  Advances  he  made,  and 
in  the  plaufible  Colours  he  put  on  FaKhood.  H-e 
firft  accoils  Eve  in  the  Language  of  humble  and 
modeft  Inquiry;  Tea,  has  God  J  aid,-  Te  foall  not  eat 
of  every  Tree  of  the  Garden  ?  Genef  iii.  i.  ■  Inno- 
cent as  this  feem.ed,  it  might  obliquely  glance  at 
God's  Bounty  as  too  feanty  if  any  thing  were  de-' 
nied  them,  in  the  mixt  Air  of  Surprize,  Difdavn, 
and  vaft  Solicitude  for  Mankind  appearing  in  the 
Delivery. 

In  the  next  Step,  after  Eve,  perl^aps,  under  feme 
innocent  Flufter  occafion'd  by  this  Addrefs,  had 
declared  their  free  Vk  of  all  the  Trees,  except  one 
which  God  had  commanded  them  not  to  touch 
left  they  die,  he  w^axed  more  bold.  As  one  afliired 
file  had  miftaken  the  Cafe,  and  willing  to  fct  her 
right,  he  flatly  denied  the  Truth  of  the  Threatriing  in 
any  fjch  evil  Senfe  wherein  (he  undeiftOod  it,  Te 
JJoall  not  fiircly  die,  Genef.  iii.  4.     He  promised  alfo 

Vol.'!.  N  a 


1 78  Mans  Fall 

a  confiderable  Increafe  of  Knowledge  and  Happinefs 
to  them,  on  their  earing  of  the  forbidden  Fruit ; 
and  for  this  he  moft  falfly  and  impudently  vouched 
God  himfelf  with  tacit  Refledions  on  him,  as  if  he 
had  amufed  them  only  v/ith  a  Mock-threatning  ne- 
ver intended  to  be  executed,  or  in  which  the  Death 
foretold  might  even  mean  a  Change  for  the  better 
in  their  State,  or  as  if  God  through  Envy   deter'd 
them' from  the  Ufe  of  that  which  he  knew  had  a 
Power  in  itfelf  to   advance  their  Condition.     For 
God  knowcth^  that  in  the  Day  ye  eat  thereof ^  theft 
your  E/ye spall  be  opened^  andyejhall  be  as  Gods  know- 
iyjg  Good  and  Evil.    ver.  5.     Had  the  Tempter  be- 
gun thus,  an  Impofture  might  have  been  fufpedled 
and  his  Deiign  defeated,   by  venturing  too  far  at 
once.     But  the  inlinuatiug  Queftion  before,  made 
the  readier  way  for  thefe   bolder  Aflertions  after- 
ward ;  elpecially  as  fome  deceitful  Medium  was,  no 
doubt,  made  ufe  of  to  give  them  the  fair  Appear- 
ance of  Truth :  For  the  Devil  could    never  expert 
to  be  believed   on   his  bare  Word,  again  ft  the    ex- 
prefs  Word  of  God,  without  offering  ibme  ipecious 
Proof.     Now,  the  Artifice  he  moft  probably  ufed 
for  this  purpofe,  was  to  feign  himfelf  transformed 
and  exalted,  by  means  of  the  forbidden  Fruit,  ca- 
fually  taken  and  eaten,  from  the  Rank  of  Brutes,  to 
the  Pofleftion  of  Reafon  and  Speech,  to  a  kind  of 
angelical  Nature  fuppofing  any  Refemblance  of  his 
preient  Form  to  that  wiierein  Angels  had  appeared*. 

On 

*  Siippofing  what  is  faid  2Cor.  xl.  14.  that  Satan  himfelf  is 
tromformcd  into  an  Angel  of  Light,  has  a  Reference  to  his  Sedudlion 
of  I-yoe,  as  feems  probnble  enough  from  this  being  expreffly  men- 
tioned "v.  3.  yet  [  C'lnnot  fee  hoa-  he  could  perfonate  a  Good  Angcl 
in  any  other  inannrr  th.in  that  which  has  been  fiiggefted.  For  to 
appear  as  fiich,  with  the  Pretence  of  a  new  ReveJation  from  God 
:dtering  or  in  a  quite  contrary  way  explaining  the  Original  Revela- 
tion, would  have  made  the  Temptation  too  hard  for  Man.  And 
without  fuch  a  Pretence  what  was  faid  would  have  been  too  bare- 
faced, and  rot  ugrecd  to  the  Character  of  a  good  Angel. 


Ser.X.  Mans   Fall.  ^yc) 

On  this  ground,  how  plaufible  an  Argument  mieht 
be  formy?    "  If  I,  originally  no    better   than   a 
"  mere  irrational  Serpent,  have,  by  the  Virtue  of 
''  this  Fruit,  gain'd  the  Life  of  Reafon,  and  fuch 
"  confiderable  Improvements  of  my  State    inflead 
'^'^  of  dying:  You,  by  eating  it,  fhall  certainly   no 
"  more  die ;  but,  like  me,  in  proportion,  you  fliall 
"  attain  a  far  better  Life ;  a  Life  angelical,  or  even 
"  divine  inftead  of  human/'     0,i  this  ground    too 
the   Declaration  ye  fiall  mt  furcly  die,  which   fo 
peremptorily  contradiftcd  God's  own,  appears  not 
io  ihocking,  as  at  the  firft  fight  ^  it  was  but  the  na- 
tural Conclufion  of  one  who  had  found  the  greateft 
Benefit  from  the  Tree  in  queflion,  and   could  not 
perfuade  himfelf,  that  what  was  fo  good  to  him, 
Ihould  be  hurtful  to  others. 

Such  was  the  Method  ofSatari^s  tempting  £<i;^; 
and  anfwerableto  it  was  the  Manner  of  her  finning! 
Her  clofe  and  fleady  Attention    being  won   over 
from   the  Law  and  Threatning   of  God,    to    the 
ftrange  and  furprizing  Difcourfe  of  the  Serpent,  {lie 
firft  doubted,  and  afterwards  difbelieved  or  pervert- 
ed the  Word  of  God,  in  proportion  to  her  enter- 
taining an  Opinion  of  the  Innocency  and  Goodnefs 
of  the  forbidden  Objeft,  according  to  the  artful  In- 
finuations  of  the  Tempter.    She  then  gazed  on  the 
Tree,  and  hereby,  at  once,  confirmed  the  good  Opi^ 
nion  fhe  had  conceived  of  it,  and  inflamed  the  kn- 
fuai  Appetite  together  with  the  Defire  of  bettering 
her  Condition.     And  fo  (what  could  fhe  lefs,  her 
Mind   being  already  tainted?)  froe  took  of  the  Fruit 
thereof,  a?jd  did  eat,  ajid  gave  alfo  u?ito  her  Huf- 
band  with  her ;  ajid  he  did  eat,  after  her  Example, 
and  by  her  Perfiiafion  and  Influence.   G<?.7.  iii,  6.  Let 
us  now  proceed  to  confider, 

N  2  U, 


i8o  Mans  Fall. 

II.  The  Heinoufnefs  of  ihis  Sin  of  our  firft  Pa- 
rents. 

1 .  In  that  It  contain'd  many  Sins  at  once. 

2.  Becaufe  of  feveral  fpecial  Aggravations  that  at- 
tended it. 

I,  It  contain'd  many  Sins  at  once  in  it.  The 
whole  Law  of  God  which  they  were  fubjed  to,  was 
violated  by  it,  not  only  as  the  Authority  of  the 
Lawgiver  is  denied,  by  one  Tranfgreffion,  as  really 
as  by  many  -,  but  as  all  the  Sin^  they  were  capable 
of,  in  their  prefent  Circumftances,  met  and  con- 
fpired  in  it.     As,, 

I.)  Dired:  Difobedience  and  Rebellion  againfl 
God,  the  Sovereign  and  Ruler  of  the  World,  in 
counter-adting  his  exprefs  Will  and  Command,  was 
the  f  3rn:ial  Nature  of  it. 

2.)  L^nbelief,  as  the  firft  Spring  fent  forth  all 
the  other  corrupt  Streams ;  and  this  was  mixt  with 
a  weak  and  wretched  Credulity  in  believing  the  Fa- 
ther of  Lyes,,  before  God  the  Fountain  of  Truth. 

3.)  Luxury  and  inordinate  Indulgence  to  the  (tn- 
fiial  Appetite  was  another  Ingredient  in  the  firft  Sin. 
No  fooner  was  ihe  Awe  of  God's  Command  and 
Threatning  taken  off  by  Unbelief,  but  the  carnal 
Senfe  was  gratified  firft  in  beholding  with  an  eager 
and  longing  Eye,  then  in  enjoving  the  forbidden 
Fruit. 

4.)  Pride  and  Covetoufnefs  had  a  main  Part  in 
tliis  Sin.  The  Luft  of  Ambition,  in  alpiring  after 
an  higher  State  of  Knowledge  and  Felicity,  than 
God  had  placed  them  in  3  niiy^  rivalling  his  own, 
and  independent  on  lum,  [io  boundlefs  was  their 
Reach!)  wroui^ht  in  conjundlon  with  the  Luft  and 
iiitempcrance  of  a  carnal  Appetite,  and  wrought 
more  powerfully  of  the  two :  For  this  was  the  grand 

Bait 


Ser.  X.  Mans  Fall  i8i 

Bait  the  Devil  ofter'd  tl:em,  Te  Jhall  he  as  God^- 
and  they  fuffered  themfcives  to  be  taken  witli  it  • 

loohngontbeTree,  as  defrahk  to  make  wtfc,  as -well 

as  good  for  Food  Gtnd.  iii.  6. 

_    5.)  An  envious  Difconlent  with  God  enter'd  alfo 

m\    f  ^'^-    J^  S'""'  ^"^  ^^^'  ^'  o"'^^.  the 
Mark  of  their  Emulation  and  Refentment.     Wliui 

they  had  allowed  themfelves  to  judge  and    covet 
more,  as  due  to  them,  than  they  "had  already  •  and 
when  they  had  imbibed  the  Notion  llily  inftilkd  into 
their  Minds  by  the  Tempter,  that  God  was  more  an 
Enemy   to   them   than  a  Friend,  that  he  hinder- 
ed rather  than  promoted  their  Good,  and  that  he  de- 
lignedly  debarr'd  them  from  the  Means  they  had  in 
their  power  of  raifing  themfelves  even  to  fome  kind 
01-  Equality  with  himfelf :  What  uiward  Rifings  oi 
Difplicency  and  Rancour  againft  God   muft  diey 
feel  in  their  Breafts,  fo  returning  on  him  that  En- 
vy and  Ill-will  which  they  moft  injuviouily  imputed 
to  mm  ?  ■•  J      t 

6.)  There  was  the  Guilt  of  Sacrilege  in  this  Sin 
For  they  robbed  God  j  they  Hole  from  Jam  u-hat  lie 
had  appointed  to  fland  untoucli'd  as  the  iacred  and 
ioie  Mark^of  his  fupreme  Right  in  all  they  poileis'd. 

7.)  luclatry  likewile  mingled  itfelf  with  the  firft 
Tianfgremcn ;  partly  while  the  Truft  and  Confi- 
dence which  is  due  to  God  only,  was  tran'^fer'd  to 
the  Devil;  partly  while  they  ftupidly  and  fcanda- 
loufiy  made  an  inanimate  Tree  a  God  to  dicmfelves, 
^and  expeded  from  it  nobler  and  greater  Benefits 
^han  their  Maker  either  could  or  woljld  bei^ow  on 
them. 

8.)  Horrid  and  monArous  Ingratitude  was  wrapt 
up  m  this  Sin.  When  our  firil  Parents  had  fo  newv 
4y  received  their  Being,  with  fo  many  excellent  En- 

N  3  dov/niencs 


i82  Mans  Fall. 

dowments  and  Favours  from  God,  above  all  the 
Creatures  of  this  lower  World ;  to  break  through 
all  thefe  Engagements  at  once,  and  to  caft  oft'  fo 
quickly  all  due  Senfe  of  his  Goodnefs,  Tendern^fs 
for  his  Honour,  Awe  of  his  Majefty,  Reverence  for 
his  Authority,  and  Care  "of  pieafing  him,  what 
could  be  more  ungrateful  and  bafely  difingenuous  ? 
When  they  had  been  obliged  by  him  in  fo  many 
things,  to  the  full  of  their  reafonable  Defires;  to 
difoblige  him  in  the  one  only  Thing  he  had  referv'd 
to  prove  their  Allegiance  by  3  what  could  be  an 
higher  Defpite  of  the  Riches  of  God*s  Goodnefs; 
as  if  all  were  nothing,  unlefs  they  had  every  thing 
they  had  a  mind  *o? 

9.)  This  was  a  Sin  of  flagrant  Injuftice  and  Cru- 
elty not  meerly  agalnft  themfelves,  but  againft  all 
their  Pofterity,  vv^hofe  Welfare  was  intruded  with 
them  and  hereby  fidly  expofed. 

Lajlly,  Atheifm,  or  a  fecret  Dilbelief  of  God 
and  his  Providence,  infenfibly  v/inding  itfclf  into 
their  Minds,  may  be  juflly  reckon'd  to  pay  its  Con- 
tributions to  the  finifhing  of  this  evil  Deed.  Does 
not  their  ambitious  Affedtation  of  a  State  of  Inde- 
pendency, and  this  cxped:ed  from  the  natural  Vir- 
tue of  a  Tree,  plainly  befpeak  and  refolve  into  tliis  ? 
But  pais  we  on  to  the 

zd  Meafureofits  Heinoufnefs,  arifing  from  fome 
fpecial  Aggravations  wliich  attended  this  Sin;  fuch 
as,      . 

I.)  It  was  committed  in  a  dire(5t  manner  againft 
God,  and  ftrook  at  all  his  Perfedions  at  once.  His 
Supremacy,  Authority,  and  glorious  Majcfty,  v/ere 
treated  by  it  with  the  utmoft  Irreverence  and  Con- 
tempt. His  Truth  was  palpably  arraigned,  as 
though  he  had  dealt  degeitfuily  with  liis  Creatures, 

and 


Ser.  X.  Mans  Fall.  183 

and  had  Ipokeii  what  was  equivocal  or  falfc,  only 
to  bring  them  into  a  fervile  Submiflion  to  hiniielf, 
and  ftrike  a  needlefs  Terror  into  their  Minds.  \\\i. 
Omnipotence  was  impeached,  by  the  hope  of  ef- 
caping  an  Evil  certainly  threaten'd,  and  of  acqui- 
ring an  imaginary  Good,  without  and  againft  him. 
His  Goodnefs,  in  the  large  Meafures  it  had  diftri- 
buted  already,  was  contemned  by  Ingratitude,  and 
for  what  it  was  only  fancied  to  withhold,  was  af- 
perfed  by  Envy.  Finally,  his  Omniprefence,  All- 
fafficiency,  Wifdom,  Juftice,  and  Holinefs,  all 
iliared  in  the  Affront. 

2.)  It  was  perfectly  voluntary,  being  done  againft 
the  cleareft  Light,  the  falleft  Convidtion  of  their 
'Minds,  and  an  exprefs  Confellion  on  the  Ipot,  that 
God  had  forbidden  it.  The  Senfe  and  Reality  of 
the  Command  was  fo  manifeft,  as  to  be  liable  to  no 
pretended  Ambiguity,  v/ere  the  Threatning,  though 
unreafonably  enough,  thought  capable  of  it ;  io  that 
they  plainly  condemned  themfelves  in  the  very  thing 
they  allow'd.  In  proportion  alfo  to  the  Reliftance 
made  by  the  Principle  of  Integrity,  the  Biafs  to 
moral  Good  and  Righteoufnefs,  which  was  planted 
in  their  Nature  from  the  firft,  that  it  might  be  a 
Guard  on  their  Virtue,  and  a  Guide  to  the  right 
Ufe  of  their  Liberty  5  the  more  wilful  and  refolute 
mufi:  the  Purpofe  be  which  over-ruled  it.  There 
was  indeed  a  Tempter  3  but  he  had  no  power  to 
conllrain.  There  was  a  Bait,  and  a  Sleight  made 
ufe  of  to  draw  to  it.  But  there  was  a  fuificicnt 
Capacity  to  difcern  and  avoid  it,  had  the  Mind  but 
duely  and  fteadily  apply *d  to  the  Confideration  01 
God's  clear  and  exprefs  Will,  which  ought  never 
to  have  been  out  of  view.  So  that  this  was  no  Ex- 
cufe^  and  the  lefs  ftill,  if,  as  is  very  probable,  a 

N  4  previous 


184.  Maris  Fall 

previous  Warning  was  given  of  a  Temptation.  Qar 
firft  Parents  then  fin^d  with  entire  Liberty ;  they 
firft  voluntarily  drew  their  Minds  off  from  God, 
and  then  as  freely  fet  their  Eyes  and  Hearts  on  the 
forbidden  Objea:,  and  fo  of  choice  took  and  en- 
joyed it. 

3.)  The  Eafinefs  of  the  tiying  Command,  does 
not  a  little  aggravate  the  Breach  of  it.  For  it  re- 
quired nothing  to  be  done,  but  only  fomewhat  to 
be  forborn  ;  and  this  was  io  fmall  and  well  to  be 
fpared,  that  it  could  give  them  no  trouble  in  ab- 
ilaining,  or  Pain  about  the  Iffue  of  their  Trial.  On 
a  juft  Eftimate  therefore,  the  Offence  muff  rife 
high,  as  the  Temptation  or  Lure  to  it  funk  fo  low. 
A  moderate  Degree  of  DitHculty  and  Self-denial,  as  ^ 
proper  to  keep  them  on  their  Guard,  and  to  exerr- 
cife  their  Virtue,  may  indeed  be  well  allowed  in 
keeping  this  Precept.  It  call'd  for  a  conftant  Watch 
and  Reftraint  on  the  fenfitive  Appetite,  as  the  for- 
bidden Fruit  grew  near  the  Tree  of  Life,  would 
come  often  in  view,  and  was  of  a  lovely  inviting 
Afoed.  It  no  lefs  gave  Occafion  for  a  Check  on 
the  Intelkftual  Appetite,  and  for  their  moderating  the 
natural  Thirll:  of  Knowledge,  and  Curiofity  of  fearch- 
ing  into  things  fecrct ;  v/hile  the  Name  of  the  Tree 
hinted  fome  Knowledge  withheld  from  Man :  which, 
of  what  kind  it  was,  they  could  not  beforehand  tell. 
But  then  all  this  Difficulty,  hcighten'd  too  by  Satan's 
imaginary  Suggeftions,  vanilh'd  away  as  nothing  be- 
fore the  Motives  and  Means  of  Obedience  they  had. 
I'heir  Appetites  were  now  in  an  eafy  Subjection  to 
their  Realbn,  and  a  delicious  Plenty  was  always  at 
hand  innocently  to  gratify  them.  The  Reflraint 
they  were  under,  was  but  of  or^e  Tree  out  of  a  Pa- 
rudife^  nay,  a  World,  and  this  of  the  mildefl  fort, 

'     '      '      .    as 


Ser.  X.  Mans  Fall  185 

as  it  was  never  tafled  before.  They  could  not  but 
know,  that  their  All  both  in  Poffeffion  and  Reverfion 
would  be  greatly  hazarded  by  their  breaking  throu2;]i 
this  Reftraint.  And  right  Reafon,  on  the  Icall  Re- 
collection, might  aflure  them,  that  nothincr  could 
impart  v/hat  it  wanted  itfelf,  (how  then  ihould  a 
Tree  give  Wifdom  ?)  and  that  no  good  could  come  to 
them  againft  God,  or  from  him  out  of  his  Way. 

4.)  The  Place  wherein  this  Sin  was  committed, 
is  a  Circumftance  that  inhanced  it's  Guilt.  It  was 
Paradife,  not  only  the  moft  delightful  Spot  of  the 
whole  Globe,  bat  a  fort  of  conlecrated  Place,  ho- 
noured with  the  fpecial  Prefence  of  God  and  his  mi- 
niftring  Angels.  Here  alfo,  as  he  had  vouchfafed 
already  free  and  friendly  Communion  to  our  firil: 
Parents,  and  had  fix'd  the  Tree  of  Life  for  a  /land- 
ing Pledge  of  their  continued  Happinels,  fohe  might 
defign  to  manifefh  himfelf  to  their  Defcendants,  as 
well  as  to  receive  their  moft  folemn  Worfhip  in  fu- 
ture Ages.  To  fin  here,  what  was  it  but  to  fin 
eminently  before  God's  face,  and  to  profme  his 
holy  Place;  which  therefore  quickly  Ipurn'd  out  of 
it  the  Offenders,  as  unworthy  to  tread  there  any 
m.ore?  I  Ihalljuft  add, 

5.)  and  Laftly,  that  this  Sin  muft  needs  be  a 
vait  and  big  Iniquity,  in  that  it  was  die  firft  in  our 
World,  a  leading  and  a  fruitful  Evil,  whicii  gave 
birth  to  the  innumerable  Sins  and  Calamities,  that 
have  fwarm'd  in  the  World  ever  fince,  and  may  be 
jufily  charg'd  to  its  fcore,  as  widiout  it  they  might 
never  have  been.  Nor  could  Adam  and  Eve  be  ig^ 
norantof  that  publick  Character  and  Relation  to  their 
Pftb'pring  they  fuftain'd,  which  would  m.ake  them 
all  ihare  with  them  in  the  Confcquenccs  of  their 
doing  v/ell  or  ill  under  their  Trial. 
^ .  But 


1 86  Original  Sw, 

But  this  brings  me  to  ccnfider, 

-  ^  Secondly^  How  their  Sin  affeded  all  their  De- 
fcendants.  Ic  is  then  to  be  coniidered  as  the  com- 
mon Fault  and  Guilt  of  the  whole  human  Nature  ; 
it  is  reckon'd  and  placed  to  the  Account  of  all  Man- 
kind, fo  that  for  the  fake  of  it,  as  if  done  by  them- 
felves,  they  became  liable  to  the  Penalty  of  Death  af- 
fign'd  to  it  in  the  original  Threatning,  w^herein  they 
alfo  from  the  firft  were  concerned  in  co.mmon  with 
their  Primogenitors  who  federally  reprefented  them. 
However,  it  muft  be  owned  that  fome  Circum- 
ftances  in  this  Sin  were  peculiar  to  our  firft  Parents, 
and  rendered  them  far  more  guilty  than  their  De- 
fcendants,  who  never  perfonally  did  it.  .  The  main 
Proof  of  Oie  Equity,  as  v/ell  as  Reality  of  the  Imputa- 
tion of  this  Sin  to  the  Sons  and  Daughters  of  Jdu?,i^ 
refults  from  the  Covenant  of  God  with  him,  wliich 
has  been  well  eilablifli'd  in  the  foregoing  Sermon, 
I  fhall  therefore  only  take  notice  of  t\vo  Scripture- 
Arguments  confirm.ing  the  Truth  of  this  Imputa- 
tion, both  found  in  Rom,  v. 

I.  All  Men  are  declared  to  fuffer,  to  be  con-^ 
demn'd,  and  to  die  for  the  fake  of  Mcm's  Sin. 
Deafh,  lays  the  Apollle,  v.  14.  reigiUi  jrGm  Adam 
to  Mofes,  even  over  them  that  had  not  finucd  after 
the  Similitude  c/' Adam'5  Trail fgrejjion  {  that  is/  not 
adually  as  Infants,  or  not  aganifl  a  Lav/  given  to 
them  in  their  own  Perfons,  wiLli  the  Per^alty  of 
Death  annex'd,  as  was  tlie  CJafc  fcr  the  moil  part 
with  Mankind  before  the  L:iv/  o[  Mojes.  hni 
how  it  received  its  Dominion,  both  then  and  ever 
fince,  over  all  Men;  viz,  not  from  the  abfolute 
Pleafiire  of  God,  but  from  Sin,  and  from  v/h.it  Sin; 
he  had  in   pnrt  ihow'd  before,  and  mure  fuilyv  ex- 

preill-s 


Ser.  X.  Original  Sin,  187 

preffes  in  the  following  Verfes.  It  is  through  the 
Offhice  of  one  ma?iy  are  dead,  ver.  1 5.  The  Judg- 
ment  was  by  one  [Offence]  to  Condemnation^  ver. 
16.  And  that  upon  all  Men ^  ver.  18.  By  one  Mans 
Offence^  Death  reign  d  by  one,  ver.  17.  The  Death 
of  all  Men  is  plainly  here  derived  as  a  penal  Eftedt 
by  virtue  of  a  judicial  Sentence,  and  not  in  the  way 
meerly  of  natural  Confcqaence,  from  the  f  rll 
Tranfgreflion.  But  how  can  this  poflibly  be  con- 
ceived juft  and  rational,  unlefs  that  Tranigreffion 
were  in  a  moral  Account  the  Sin  of  all,  in  which 
they  had  fome  Concern  and  legal  Intereft  ?  For  'tis 
a  ftanding  Maxim  equally  applicable  licre  as  in  any 
Cafe  whatever,  that  Sin  is  not  imputed  where  there 
is  no  Law,  ver.  13.  So  then,  iince  this  Sin  is  thus 
far  for  certain  imputed  to  all,  that  they  are  punifii'd 
for  it  5  the  Law  v/hich  it  violated,  and  the  Sentence 
which  it  incurr'd,  mufl  originally  have  included  all 
Men  in  the  Perfon  of  him,  to  whom  they  were  im- 
mediately delivered.     But  then, 

2.  The  Apoftle  twice  in  this  Chapter  ipeaks  of  the 
firft  Sin,  as  belonging  in  the  Guilt  of  it  to  all  Men. 
So  in  our  Text,  Death,  fays  he,  p^Jjed  upon  all 
Men,  for  that  all  have  Jinned,  Sinned,  how } 
Why,  in  Adam  their  common  Father  and  Head, 
It  is  plain  that  this  is  his  meaning,  becaufe  in  all  the 
follov/ing  Parts  of  this  Difcourfe  he  derives  the  Sen- 
tence and  Execution  of  Death  on  all  Men  from  A- 
dani^  Tranfgreffion,  and  not  from  their  own  perfonal 
Offences,  as  we  have  feen.  Nor  can  finning  here  be 
poffibly  underftood  of  Mortality,  the  Efred,  figura- 
tively exprefs'd  by  its  Caufe ;  fince  it  is  affign'd  as  the 
Reafbn  of  that  very  Effedl  in  the  Caie  of  all  Men, 
with  as  clear  a  Diftinftion  between  one  and  the  other 
in  this  latter  Member  of  the  Verfe,  as  it  is  in  the  for- 
mer. 


i88  Original  Sin. 

iner,  where  Sin  and  Death  by  Sin  in  the  Cafe  of 
uddcim  for  himfelf,  will  undoubtedly  be  own*d  by 
all  to  be  diflinguiih'd  as  Caufe  and  Effed.  Thus, 
again,  the  Apoftle  fliuts  up  his  Difcourfe  of  the  Re- 
lation all  Men  have  to  the  firfl:  Man  for  Sin,  Con- 
demnation and  Death,  with  an  exprefs  mention  of 
their  Intereft  in  the  Guilt  of  his  firfl  Ad:  of  Difobe- 
dience,  in  virtue  of  God's  original  Conftitution,  com- 
prehending them  with  and  under  him  j  and  this  as 
a  Reafon  alfo  of  a  Sentence  unto  Condemnation  paf- 
{m^  on  them  for  that  Sin,  v,  i8,  19.  "Therefore 
by  the  Offence  of  07ic^  Judgfnent  ca77ie  upon  all  Men 
to  Condemnation :  For  by  one  Man's  Difobedience  7?ia'' 
7iy  "ivere  made,  or  conjftituted  Si7i7iers. 
But  proceed  w^e  now  to  the 

Third  and  lad  Part  of  this  Difcourfe,  the  dread- 
ful Confequences  of  the  firfl  Sin  to  all  the  Poflerity 
of  Ada7n  and  Eve,  as  well  as  to  themfelves.  Nov/ 
thefe  are  threefold  -,  natural  Death,  with  a  long 
Train  of  Miferies  in  Life  preceding  it ;  the  Puniih- 
ments  of  another  World:  And  a  Third,  which 
commences  in  eveiy  Man  on  the  firfl  Union  of  Soul 
and  Body,  is  the  Want  of  habitual  P.edjtude,  or  of 
effedoal  Principles  to  incline  and  enable  him  to  do 
what  is  truly  good  and  pieafing  to  God,  together 
with  tlic  Prefence  and'  Inlierency  of  a  corrupt  Prin- 
ciple, an  evil  Habit  and  Biafs  prompdng  and  difpo- 
fmg  him  to  finful  Adions. 

Tlie  firfl:  and  fccond  of  thcfe  will  come  into  ano- 
ther Part  of  thefe  Sermons.  I  fliall  but  jufl  obfervp 
.in  refped  to  the  llcond,  tliat  as  the  Accounts  of 
future  Punifl)mcnt  in  Scripture  are  drawn  up  with 
an  Eye  to  aduh  and  adual  Sini^erL-,  it  becomes  us  to 
ufe  the  utmofl  Caution,  if  not  rather  to  be  wholly 

filent, 


S  E  R .  X.  Original  Sin.  189 

filent,  concerning  the  future  Condition  of  Infants  who 
die  under  the  pure  Guilt  of  original  Sin  ;  fince  it 
cannot  be  certainly  and  exadlly  determined  from 
thofe  Accounts.  'Tis  only  the  third  mentioned  Con- 
lequence  of  the  Fall  which  requires  a  little  of  our 
further  Confideration  at  prefent.  And  the  follow- 
ing Thoughts  may  fervefor  the  brief  llluftration  and 
Confirmation  of  this  Point. 

I.  Is  it  not  evident  in  fad,  that  Averfions  to 
Goodnefs,  and  violent  Propenfities  to  Vice  very  early 
exert  and  fhow  themfelves,  in  all  born  into  our  World  ? 
Who  does  not  fee  in  others,  and  has  not  felt  in  him- 
felf  from  the  tendereft  Age,  from  the  firft  Openings 
of  the  rational  Capacities,  before  there  was  any  room 
for  the  Influence  of  Imitation  and  Cuflom,  a  ftrong 
Difinclination  and  Difaffed:ion  to  what  is  ipiritually 
good,  join'dwithas  ftrongan  Addidtednefs  to  Vanity, 
Pride,  Lying,  Stubbornnefs,  Revenge,  and  other  things 
unlav/ful  in  themfelves,  or  in  the  meafare  of  the 
Difpofition  towards  them  ?  Thefe  Evils  we  learn  and 
pradife  of  ourfelves  without  a  Mafter  and  Prompter, 
nay,  againft  the  beft  of  Teachers  and  Examples,  un- 
der whom  with  great  difficulty  Vv^e  learn  and  pradife 
any  good.  In  confequence  of  this,  there  is  ?iot  ajujl 
Man  on  the  Eai'th^  who  has  lived  up  to  the  Law 
of  his  Nature,  who  has  done  good^  arid  finned  not  ? 
Eccl.  vii.  2  0.  ^//  have  gone  out  of  the 'way,  Pfal 
xiv.  I,  2,  3.  and  that,  to  fuch  an  Extent  and  De- 
gi-ee,  that,  IFho  can  nyiderjland  all  his  Errors  ?  Pfal. 
xix.  12.  And  can  fo  fteady,  conftant,  permanent 
and  unexceptionable  an  Effeft,  as  adual  Tranfgrcf- 
fion  of  the  Law  of  their  Nature,  in  all  tlie  Indivi- 
duals of  Mankind,  and  this  be^innino;  as  foon  as  it 
poffibly  could,  be  without  a  Caufe  proportionably 
ileady  and  fix'd  ?  Muft  there  not  be    more  in  this 

Matter 


I  go  Original  Sin. 

Matter,  than  the  bare  Abufe  of  Liberty  as  a  Power 
fuppofed  to  be  in  Men,  of  doing  Good  as  well  as 
Evil  ?  For  had  they  indeed  fuch  a  Power,  which 
were  it  of  itfelf  fufficient  for  their  doing  the  whole  of 
their  Duty ;  how  flrangc  is  it,  that  it  fhould  have 
this  EfFeci  on  none,  but  fo  much  the  reverfe,  that 
a  Courfe  of  Sins  in  every  one  of  our  Species  capable 
of  afting,  may  as  certainly  be  depended  on,  as  the 
Sun's  riling  every  Morning  ?  What  then  can  it  be  ul- 
timately reiblved  into,  but  a  Weaknefs  and  Depravi- 
ty rooted  in  Nature  it  felf,  an  Averfion  to  God  and 
true  Holinefs  and  a  Pronenefs  to  Sin,  fo  deeply  fixed 
in  the  Hearts  of  Men,  that  even  in  virtue  of  their 
own  free  Choice,  they  are  morally  unable  to  do  the 
Good  which  they  ought,  and  which  otherwife  they 
might  do,  having  fliill  a  Power  to  adl:  much  better 
than  any  of  them  do,  and  to  forbear  fuch  and  fach 
particular  Sins  ? 

2.  The  fapernatural  Way  revealed  in  the  Scrip- 
tures, to  lave  whoever  are  now  faved  of  the  Children 
of  Men,  viz.  the  Redemption  that  is  in  Chrifi 
yejits^  the  waJJmig  of  Regeneration  and  the  re- 
fiewing  of  the  Holy  Ghoji^  reflefts  an  Evidence  on 
a  moral  Infufficiency  and  Corruption  naturally  be- 
longing to  all.  The  Neceffity  of  a  new  and  fpiri- 
tual  Birth  for  every  Man,  is  not  only  infifted  on  by 
Chrift,  but  it  is  traced  out  of  the  firft  Formation  of 
prefent  Nature,  and  through  its  Operations  and  Ef- 
feds  by  itfelf,  all  along,  as  never  amounting  to  true 
Holinefs,  the  fame  with  what  the  fancftifying  Spirit 
produces.  Join  iii.  5,  6.  That,  fays  he,  -uuhich  is 
born  of  the  Flejh,  whatever  belongs  to,  and  proceeds 
from  Men  as  born  into  the  World,  and  in  their  pre- 
fent natural  State,  is  FleP? ;  it  is  meerly  natural,  and 
has  nothing  of  that  *S///7V  in  it,  which  in  way  of  Op- 

pofition 


Ser.  X.  Original  S-i?u  rgi 

poiitlon  is  faid  to  be  born  of  the  Spirit^  that  Is,  no- 
tliing  fpiritLially  good  which  iiow  proceeds  only  from 
th.e  renewing  Influences  of  the  Spirit  of  God  ;  even 
as  the  Apoille  declares,  that  /;/  bis  Fle^j  or  unre- 
newed Natm'C  dwe/kfh  7io  good  things  Rom.  vii.  i8. 
Thus  alfo  our  bleffed  Lord  in  his  mediatorial  Work 
is  reprefented  a  Provifion  for  all  Ages,  a  Saviour 
wanted  by  all  Men,  the  way  to  the  Father,  out  of 
ichich  nqne  comcth  to  him^  John  xiv.  6.  the  Name 
than  which  there  is  none  other  under  Heaven  given 
among  Men ^  whereby  they  mujl  be  Javed.  Adls  iv.  12. 
And  does  not  this  ftrongly  impfy  an  univerilil  In- 
capacity in  human  Nature  to  prevent  Sin,  and 
tlie  Curfe  of  the  Law  due  to  it,  and  to  place  itfelf 
above  the  need  of  the  SatisKi6tion  and  Righteoufnefs 
of  a  Redeemer  for  Pardon  and  Acceptance  with  God; 
which,  as  knowing  our  Frame,  he  has  ordain'd  for 
a  Handing  Relief  againft.  it  ?  Hence  has  God  done 
for  us  by  his  Sonjhit  as  a  Sacrifice y^r  Sin^  what  the 
Law  could  not  do,  in  that  it  was  weak  through  the 
Flejhy  Rom.  viii.  3.  and  C6r//?has  died  for  us,  when 
we  were  without  Strength,  Rom.  v.  6.  And  we 
thus  judge,  fays  the  Apoille,  that  if  one  died  for  all^ 
then  were  all  Dead,  2  Cor.  v.  14. 

3.  Many  Faffages  of  Scripture  more  directly  con- 
firm this  fad  Truth.  Thus,  Seth,  who  was  rais'd 
up  in  the  room  of  righteous  AbeL^  that  in  his  Fami- 
ly the  Church  of  God  might  be  propagated,  is  laid 
to  be  begotten  by  his  Father  Adajn,  in  his  own  hike- 
7iefs  after  his  Image,  in  immediate  con  trad  ift  in  61  ion 
^Q  the  IJkenefs  of  God,TCit\M(\o'[idi]\x^  before,  wjicrc- 
mAdam  liimfelfwas  made.  Gen.  v.  i,  2,  3.  What 
lefs  can  this  mean,  than  that  Seth  receiv'd  bv  Gene- 
ration  a  Nature  ftamp'd  w^ith  Adam's  finfal  Like- 
nefs,    as    moil    directly    oppofite    to    th.e  primitive 


Image 


192  Original  Sin. 

Image  of  God  in  Man,  as  much  as  wiVh  his  morfal 
Likenefs,  and  that  this  is  a  leading  Cafe  or  Exam- 
ple ?    God*s  own  Judgment  and  Declaration  pafs'd 
on  Mankind  after  the  Flood,  as  a  Reafon  of  his  not 
bringing  another  fuch  univerfal  Defolation  on  the 
Earth,  which  they  would  always  give  juft  caufe  for, 
is  to  the  fame  effed:,   that  the  Imagination  of  Mail' s 
Heart  is  evil  from  his  Youth  ^  or  earlieft  Capacity  of 
adting.  Gen^  viii.  2 1 .  Of  Man  in  general  it  is  affirmed, 
that  he  is  vain  and  born    like  a  'wild  AJss  Colt^ 
Job  xi.  12.  that  is,  utterly  averfe  to  be  under  the 
Law   and  Rule  of  God,    headftrong  and   furioufly 
bent  on  his  own  lawlefs  Will  and  Ways.     He  cer- 
tainly proceeds  from  thofe  that  are  morally  unclean  ; 
and,  Who  can  bring  a  clean  things  fit  to  come  into 
Judgment  with  God,  and  to  pafs  his  Approbation,  out 
oj  an  unclean  ?  not  one.    Job  xiv.  3,  4.   For  %vhat  is 
Man  that  he  Jloould  be  clean  ?  and  he  which  is  born  of 
a  Woman  that  he  fiould  be  righteous  ?    Job  xv.   14. 
David  in  the  midil  of  his  penitent  Confeffions  pour'd 
out  from  a  Heart  mof i:  ferioufly  affedled  and  deeply 
humbled  for  his  Sins,  cries  out.  Behold  I  was  Jhapcn 
in  Iniquity^  and  in  Sin  did  my  Mother-  conceive  me, 
Pfal.  li.  5.    Is  it  reafonable  to  think,  that  he  makes  fo 
folemn   a  Tranfition  from   well-known  Sins,   that 
were  a  heavy  Load  on  his  Confcience,  to  what  had 
only  the  Name  and  Appearance  of  Sin  in  his  Origi- 
nal, according  to  an  Hyperbolical  Strain  of  Language, 
or  to  any  Sins  of  his  Parents,  v/hich  fome  have  fup- 
pofed  without  any  Ground  in  Hiftory,  or  Pertinency 
to  the  picfcnt  Occafion,  and  when  the  Words  them- 
felves  figiiify  notliing  like  this  ?  'Tis  certiunly  a  finful 
Inclination  habituated  in  his  very  Nature,  and  con- 
vey'd  with  it,  which  he  here  owns.    The  Expreffions 
fairly  Import  this,  and  nothing  fliort  of  it :    And  it 

bore 


^ER.  X.  Ortghtal  Sin.  ig^ 

bore  a  proper  place  in  his  Humiliation,  as  it  highly 
aggravated  his  late  Fall,  prefumpeuoully  to  trufi  him- 
felf,  with  fuch  an  innate  Diipolicion  to  Evil,  in  the 
way  of  Temptation.  As  certain  alfo  it  muft  be  from 
Parity  of  Reafon,  that  this  could  belong  to  David 
no  other  way  than  it  belongs  to  r.ll  Men  without 
any  Difference  but  in  a  particular  Turn  to  different 
Vices.  To  the  fame  purpofe  fpeaks  the  Apoftle  in 
the  name  of  the  whole  Body  of  Chriftian  Converts : 
We  all  were  by  Nature  the  Children  of  Wrath ^  even 
as  others,  Eph.  ii.  3.  There  is  no  need  to  fuppofe 
the  ufual  if  not  conilant  Senfe  of  Nature  in  Scripture 
here  receded  from,  and  all  meant  by  it  to  be  only 
Cuflom  in  Sinning.  The  Words  may  be  thus  un- 
derflood,  mofl  agreeably  to  their  obvious  Senfe, 
and  to  the  Context.  We  are  all  by  Nature  the  Chil- 
dren of  Wrath ^  as  the  prefent  Frame  and  Conftitu- 
tion  of  all  Men  coming  into  the  World  carries  on  it 
the  Marks  of  divine  Refentment  and  Defertion,  in 
the  abfence  of  that  Image  of  God  from  our  Nature, 
which  it  was  firfl  created  with.  We  are  all^  yet 
further,  the  Children  of  Wrath  by  Nature,  as  the 
Tendencies  and  Propenfities,  the  Motions  and  Incli- 
nations, together  with  the  v/hole  Gondud:  which 
Nature  left  intirely  to  itfelf^  without  divine  Influen- 
ces, now  excites  and  forms  in  us  all,  are  and  certainly 
will  be  fo  irregular  and  evil,  that  God  can  have  no 
pleafure  in  us,  and  we  hereby  become  juftly  obnoxi- 
ous to  his  Wrath  and  Puniihment  ^. 

Vol.  I.  O  I 

.  *  The  Limits  fet  to  this  Difcourfe  allow  me  not  to  trace  out  the 
bad  EfFefts  ofOriginal  Corruption  on  A\  the  Faculties  ;  nor  to  argue 
this  Point  further  from  \vh?.t  is  faid  of  nlen's  ha'ving  their  Underfiand- 
ingdarkeTid^  of  their  being  alienated  from  the  Life  of  God,  of  thfir  be- 
ing dead  in  Sins,  of  the  carnal  Mind  beingEnn:ity  agalvfi  God,  ijohofe  LaiX3 
it  cannot  he  fuhjeB  to,  Jieither  car:  they  <vjho  are  in  the  Flejh  fleafe  Gcd. 
Thefe  and  other  fuch  likel<eprefentations  in  Scripture  of  fo  entire  and 
high  a  Degree  of  thg  Depravation  of  the  Fowtrs  of  the  Soul  do  indeed 

piimarily 


194  Original  Sin. 

I  fhall  clafe  this  Difcourfe  with  a  few  praftical 
Refled:ions. 

I.  Let  us  learn  from  the  firft  Sin  growing  into 
fuch  an  enormous  fize,  though  converfant  about  a 
Matter  in  itfelf  inconfiderable,  never  to  account  the 
doing  of  any  thing  w^hich  God  forbids  a  flight  Tref- 
pafs,  and  never  to  venture  on  it  under  fuch  a  Pre- 
tence. O  the  communicative  and  infectious  Nature 
of  Sin !  How  ftrong  and  diffaflve  is  its  Poifon  ?  The 
fmallefl  Drop,  may  it  not  call:  into  the  mofl  irregu- 
lar Ferments  the  whole  Frame  of  Nature  ?  How 
foon  will  it  bring  a  Mi  ft  over  the  Eye  of  the  Mind^ 
flupify  Confcience,  fwell  the  Soul  with  Rage  and 
Rancour  againft  God  and  his  Law,  and  introduce  a 
World,  a  very  Hell  of  Wickednefs  into  the  Heart 
and  Life  ?  A  little  Lea^-cen  lea^-oenetb  the  whole  Lu?npy 
I  Cor.  V.  6.  Behold^  how  great  a  Matter  a  little 
Fire  kindleth  I  James  iii.  5.  Let  us  alfo  be  warn'd 
by  this  Example,  as  the  iirft  Means  of  our  Safety,. 
to  repel  a  Temptation  to  Sin,  as  foon  as  it  offers,  to 
eeafe  to  hear  the  Injlrudlion  tlout  caiijeth  to  err  from 

the 

primarily  and  immediately  refpcft  thofe  who  by  a  long  Courfe  and 
Cuflom  of  adual  Sinning  have  contributed  to  it  themfelves.  Yet  if  it 
be  confidered  how  foon  and  how  fiirely  Nature  now  works  or  yields 
jji  all  to  the  ConimiiTion  of  Sin,  which  if  let  alone  would  certainly  draw 
after  it  all  thefe  {lid  Confequences  j  if  it  be  confidered  alfo  that  renew- 
ing Grace  is  conllantly  maintahi'd  in  Scripture  to  be  the  only  efFedual 
Remedy  againft  thefe  Evils  ;  fuch  Accounts  then  may  be  well  regar- 
ded as  cxprefling  in  the  main  the  State,  Courfe  and  Operation  of  un- 
aflilled  and  unrenewed  Nature,  what  it  is,  or  what  it  will  be  in  alt 
Men,  notwithllanding  particular  Differences  as  to  their  moral  Charac- 
ter, as  fuch  there  were  in  the  Heathen  World  which  fliil  in  the  giofs 
is  defcribed  in  this  manner. 

I  have  alfo  purpofely  waved  (as  being  unfui cable  to  the  DejQgn  of 
thefe  Sermons)  to  offer  any  thing  relating  to  that  difficult  and  puzzling 
Qucition,  how  a  moral  Corruption  is  convey'd  from  Parents  to  Chil- 
dren in  the  fucceiTive  Generations  of  Mar'^ind.  It  may  be  enough, 
perhaps,  for  us  to  know  that  this  is  Fadt,  though  no  fatisfaftory 
Account  could  be  given  cf  the  ManriCr.     liowever,  as  we  are  fure 

this 


Ser.  X.  Origmal  Sin.  lo^ 

the  Words  of  Knowledge,  Let  us  immediately  break 
ofF  and  rejedl  all  Parleys  with  the  Devil  and  his 
Agents,  when  once  any  thing  is  infinuated  contrary 
to  the  Word  and  plain  Command  of  God,  and  in 
favour  of  what  he  has  forbidden.  For  if  thus  the  De- 
vil could  by  Degrees  prevail  to  imprefs  a  wrong  Biafs 
on  Nature,  which  had  none  before  but  a  contrary 
one,  how  much  more  may  he  now  draw  it  that  way 
which  it  is  fet  to  already  ? 

2.  Let  us  be  fenfibly  affeded  and  deeply  humbled 
before  God,  for  original  Sin  without  us,  even  that  of  our 
firft  Parents,  which  tho*  not  done  by  us  is  yet  upon 
us  by  a  juii  Imputation,  and  for  original  Sin  within 
us.  Are  not  the  Ruins  of  human  Nature  in  onr- 
felves  and  others,  too  fadly  vifible,  vaft  and  hideous, 
to  be  either  denied  or  look'd  upon  with  Lidificrence  > 
How  can  we  be  infenfible  of  a  prodigious  Weaknefs 
and   Diforder  in  all  the  Ingredients  of  our  prefent 

O  2  •  Frame, 

this  is  not  owing  to  God's  infufing  any  vicious  Taint  into  the  Soul ;  as 
his  Concern  in  this  maftercan  at  moli  be  only  forming  it  without 
his  Image  in  habitual  Righteoufncls ;  there  fcarce  remains  any  other 
way  for  our  conceiving  how  this  Ihould  happen,  but  the  Impreffioa 
of  the  Body  on  the  Soui,  which  as  it  is  void  of  a  Spiritual  Biafs  and 
Inclination,  is  fo  much  more  eafily  fubjected  to  the  Body  and  fenfibic; 
terrene  Objeds. 

I  Ihall  only  further  obferve,  that  the  moral  Depravity  which  nov/ 
cleaves  to  human  Nature  from  its  firil  beginning  in  all  Men,  is  an 
additional  and  flrong  Confirmation  of  the  Imputation  oijdams  firll 
Sin  to  all  his  Pofterity.  To  me  it  fccnis  clear,  that  God's  fubje«5l- 
ing  all  Men  to  fuch  a  Dependence  on  the  firil  Man  that  from  him  be- 
coming morally  unclean,  they  in  the  way  of  ordinary  Generation  and 
Defcent  would  proceed  unclean  iikewife,  and  derive  a  Nature  weak 
to  GooU  and  prone  to  Evil,  farotherwife  and  worfe  than  what  him 
felf  had  from  God  and  they  fhould  elfe  have  derived  from  him  ;  that 
this,  I  fay,  neceharily  implies  in  it  felf  his  being  conltituted  by  CioJ 
the  federal  Head  of  all  his  Seed.  Coniequently  then,  God  in  fuffcr- 
ing,  on  his  Sinning,  this  Law  and  Courfe  of  Natui^  actually  to  take 
place  in  all  Men,  even  in  the  forci^ght  of  all  the  Corruption  which 
has  fmce  cverfpread  the  World,  appears  plainly  to  treat  them  as  ha- 
ving 


ig6  Original  Sin. 

Frame,  and  of  our  Minds  in  their  native  and  eafy 
Bent  turning  off  from  all  clofe  and  fpiritual  Conver- 
fes  with  God  to  a  thouiand  Vanities,  Follies  and 
Evils,  as  alfo  that  thus  it  ought  not  to  be  ?  We 
cannot  fure,  be  infenfible  of  all  this,  without  be- 
ing guilty  of  that  Ignorance  of  ourfelves.  Par- 
tiality, and  Pride,  which  prove  the  thing  we  are 
willing  to  difown,  without  greatly  narrowing  and 
contracfling  the  Obligations  of  the  Law  of  God 
which  we  are  under,  without  leffening  the  Provifi- 
ons  of  Gofpel-Grace,  and  preventing  our  perfedl  Ufe 
of  them  ?  Let  us  then  never  overlook  the  Plague  of 
our  Hearts,  which  has  thrown  out  all  thofe  Spots 
that  appear  in  our  Lives,  and  which  renders  us  all 
over  unclean  and  corrupt  within,  far  beyond  what 
ever  comes  into  the  View  of  the  World.  O  how 
ihould  we  mourn,  that  we  are  by  Nature  vile  and 
evil,  as  well  as  that  we  have  by  Pracflice  made  our 
felves  llill  more  vile  3  that  in  us,  while  unrenew'd, 
Sin  reigns  to  the  utter  Excluiion  of  true  Holinefs  -, 
and  that  it  dwells  in  us  ever  after  in  this  Life,  to 

hinder 

ving  a  legal  Intcrefl  in  his  Tranrgreflron.  Had  they  ilood  altogether 
on  a  pel  fonal  foor,  and  been  quite  independent  of  Adam  and  his  Con- 
duft  in  point  of  Relation  to  him  as  a  common  Reprefcntative  ;  why 
fhouid  they  not  have  the  fame  Advantages  u^hich  God  originally  pre- 
pared and  judged  proper  for  the  human  Nature  as  much  in  cafe  of  his 
linning,  as  if  he  had  not  finned?  And  could  not  God  eafily  enough, 
notwithdanding,  Ada7n\  Sin  have  fecurcd  to  them  thefe  Advantages, 
and  provided  for  a  more  pure  Conveyance  of  their  Nature  to  them  ? 
Might  not  a  lefs  extraordinary  Interpofition  at  Icall  (as  we  may  well 
fuppofc)  have  prevented  the  bad  Influences  of  our  firll  Parents  fin- 
ning on  their  Offspring,  than  what  has  fince  been  applied  to  remedy 
the  Evils  which  have  followed  on  the  Permifiion  of  them  ?  'Nor  can 
I  fee  how  the  Provifion  of  a  Remedy  even  as  univerfal  as  the  Mala- 
dy (which  yet  cannot  be  proved  to  be  the  Cafe)  folves  the  Difficulty 
as  long  as  the  ConlHtutiou  itfelf  of  human  Nature  is  infufficient  to 
prevent  the  Maj^idy  ;  and  fuch  it  is  at  prcfent  and  has  been  ever 
lincc  the  Fall,  nor  wns  it  ever  perft(!^  and  cft'cdual  to  this  Purpofe 
but  only  in  our  firll  Parent?  beiore  they  iinned,  who  are  therefore 
moft  reafonably  judg'd  both  to  pofTefs  and  to  change  it  under  a 
common  Charader  and  Relation  to  all  Mankind. 


Ser.  X.  Original  Sin.  197 

hinder  and  mar  all  that  Good  which  the  Grace  of 
God  works  in  us  ?  Let  us  withal,  look  to  the  Rock 
whence  we  were  hewen^  look  to  Adam  our  firjl  Father^ 
and  to  Eve  that  bare  its ;  and  with  an  interefted 
Concern  let  us  remember  how  grievoufly  they  fimid 
afid  tranfgrefs'd  againft  the  Lord,  for  which  caufe 
he  has  profaned,  abandoned  and  given  to  the  Ciirfe 
the  whole  human  Nature  included  in  them  as  its 
Root  and  Covenant  Head.  Thus  fliall  we  be  pre- 
pared to  juftify  God  in  all  the  Evils  which  the  firit 
Sin  has  let  out  on  the  World,  and  to  own  and  feek 
after  all  Good  as  the  Fruit  of  God*s  Grace  through  a 
Redeemer. 

3.  Let  us  fee  that  we  abufe  not  this  Dodrine, 
by  charging  all  our  Sins  fo  to  the  fcore  of  original 
Corruption,  and  a  depraved  Nature,  as  by  the  pre- 
tence of  a  Neceffity,  either  to  take  an  unbounded 
Liberty  in  finning,  or  to  extenuate  the  Guilt  of  what 
we  do  knowingly  with  free  and  full  Confent  of 
Will,  in  omitting  our  Duty  and  pradlifing  Iniquity. 
On  the  contrary,  'lis  incumbent  on  us  10  watch, 
ftrive  and  pray  the  more  carefally  and  earneftly  a- 
gainft  Sin  as  it  eajih  befets  us.  We  muft  never 
yield  ourfclyes  willingly  to  it  where  we  can  relifr  it, 
and  never  ceafe  to  implore  divine  Grace  againil 
the  inward  Love  of  it,  and  our  Averfion  to  have  to 
do  with  God  3  Vv^hich  is  the  proper  Core  of  origiiial 
Sin,  and  truly  above  .our  Power  to  mortify.  But 
while  nothing  of  this  is  done,  the  Plea  of  Nature  ag- 
gravates inftead  of  diminilliing  the  Guilt  of  both  ac- 
tual and  original  Sin ;  and  we  make  tlis  latter  Hi  ore 
fully  our  own,  by  approving,  cheriihing,  and  i\\^ 
creadng   it. 

4.  And  lallly.  Let  us  take  occafion  from  the 
View  of  our  Fall  in  the  6rft  Adam,  W\t\\  its    fad 

O  3  Conlequcncesj 


198  Original  Sin. 

Confequences,  to  admire  and  thankfully  ufe  the  way 
of  our  Recovery  in  the  fecond,  which  is  in  exad: 
Oppofition  to  the  former,   only  with  fuperior  Effi- 
cacy and  Advantage  5  fee  Ro^n.  v.    Did  Adam  fin, 
being  tempted  ?  Chrijl  was  tempted  alfo  by  the  De- 
vil 5  and  that,  all  manner  of  ways.     He  was  tempted 
not  once  but  often,   and  under  far  more  difadvanta- 
geous  Circumftances  than  Adam  was  5  not  in  a  Pa- 
radife  and  Fulnefs  of  all  things,  but  in  a  Wildernefs 
in  a  low  ElT:ate,   and  in  the  Want  of  every  thing 
for  the  Comfort  of  Life.     He  was  tempted  not  with 
the  fingle  Bait  of  an  Apple,  but  with  the  Lure  of 
all  the,  Glory  of  this  World.     And  yet  he  became 
fuperior  to  all  the  Wiles  of  the  wicked  one,  more 
experienced  as  he  was  now  grown  in  his  tempting 
Arts,  and  fulhrd  all  Righteoufnefs  for  a  long  Courfe 
of  Years,  h  Adam's  Sin  the  Sin  of  us  all,  to  fubjedusto 
Death  and  Condemnation  ?  So  is,  fo  will  be  the  Righte- 
oufnefs of  Chrift,  the  Righteoufnefs  of  all  whobelieve  on 
him  for  Juftifica tion  and  Life.     Do  we  derive  by  Suc- 
ceffion  from  the  firft  Man  a  vitiated  Nature,  void  of 
true  Holinefs,  and  prone  to  Evil  ?  Is  not  the  fecond 
AdammiAt  a  quickening  Head,  full  of  Grace  2nd' 
the  Spirit  without  meafure,  and  that  not  for  him- 
felf  alone,  but  for  all  who  receive  him  ?  Let  us  all 
then,  from  the  Senfe  of  our  manifold  Guilt  and  Pol- 
lution, and  of  our  utter  Liability  to  relieve  ourfelves 
apply  to  him  with  Defire,   Trult  and  Hope  of  Righ- 
teoufnefs,  Grace  and  Strength-;    and  for  what  any  of 
us  have  receiv'd  and  further  expecl,  let  us  thank  God 
through  Chr'ifl  Jcjhs  our  Lord.    Amen. 


S  E  R  ?vl  O  I^ 


(  199  ) 


SERMON     XI. 

God's  Election  of  a  People  for  himfelf 
among  Men,  and  giving  them  to  his 
Son  in  the  Covenant  of  Redemption. 


Ep  H  E  s.    I.  3,  4,  5. 

Ble/fed  be  the  God  and  Father  of  our  Lord  Jefiis 
thrift,  who  hath  blejfedus  with  alljpiritual  Blef 
fmgs  In  Heavenly  places  in  Chrlft ;  accordtng  as^ 
'  he  hath  chofen  us  in  him  before  the  Foundation  of 
the  Worldy  that  we  pould  be  holy  a?id  without 
blame  before  him  in  Love  :  Having  predefiinated 
us  unto,  the  Adoption  of  Children  by  Jefus  Chrift 
to  himfelf,  according  to  the  good  pleafure  of  his 
Will 

IF  we  enquire  who  are  the  Perfons  thus  bleffed 
with  alljpiritual  Bleffings,  chofen  to  be  holy,  and 
predefiinated  to  become  the  Children  of  God,  "the  little 
Word,  us  points  plainly  to  the  Apoftle  PW  hjm- 
felf  who  wrote  this  Epiftle,  who  was  a  Jew,  and 
fthe'  converted  Ephefians.  to  whom  he  wrote,  who 
were  Gentiles,  Thele  were  the  Perfons  thus  favour- 
ed^ of  God.     It  does  not  feem  to  me  to  be  the  de- 

O  4  ••        liff^ 


200  God's  EhSitoit  of  Men 

lign  of  this  Text,  to  tell  us  that  God  chofe  part 
of  the  Ephefia?2S^  as  well  as  other  Gentiles^  to  be  an 
outward  vifible  Church,  with  meer  vifible  Privile- 
ges, as  the  Nation  of  the  Jews  were  of  old,  who 
were  a  Type  and  Figure  of  the  Church  invifible  ; 
but  that  he  chofe  forne  yews  and  forne  Ge?jtiles  to 
be  parts  of  his  invifible  Church,  for  they  are  faid  to 
be  blefled  with  fpiritiial  Blejfmgs^  with  the  privi- 
lege of  Adoption^  and  the  real  work  of  Holinejs  and 
divine  Love  in  their  Hearts.  All  the  following 
parts  of  this  and  the  next  Chapter  feem  plainly  to 
declare  this  Senfe. 

If  we  ask  hoio^  or  by  what  medium  this  Grace  was 
exercifed,  we  are  informed,  it  was  all  in  and  thrd 
yejus  the  Son  of  pod :  they  are  blcjfcd  in  J  ejus 
Chrijl^  they  are  ckofen  in  him^  and  thro'  him  they 
are  adopted]  or  made  Children  and  Heirs.  Without 
entering  nicely  into  all  the  Meanings  of  thefe  Words, 
Chofen  in  him^  I  fliall  content  myfelf  at  prefent  in 
general  to  fay,  that  when  they  were  firft  chofen  to 
be  made  holy  and  Heirs  of  Heaven,  they  were  com- 
mitted to  the  Care  of  Chrijl^  to  have  all  this  Grace 
fulfili'd  in    them,  and  thefe  Bleffings  conveyed    to 

them.     Havine  iaid  thus  much  with  relation  to  the 

.—-.  *? 

Text,  I  fhall  immediately  apply  myfelf  to  the  two 

great   Branches  of  the  Subject  appointed  me,  and 

w^hich  are  both  expreffcd  in  the  Words : 

I.  That  God,  before  he  made  the  World,  chofe 
fome  Perfons  of  his  own  free  Grace  to  become 
his  Children,  or  to  be  made  holy  and  happy. 

II.  That  God  from  the  beginning  appointed  his 
Son  Jcfus  Chrift  to  be  the  Medium  of  cxercifing  all 
this  Ciracc,  and  gave  his  chofen  People  to  the  Care  of 
his  Son,  to  make  them  Partakers  of  thefe  Blclfings. 

Let 


Ser.  XI.        in  Jesus  Christ.  201 

Let  us  confider  each  of  thefe  Heads  more  at  lar-^e. 

Firjl,  God  chofe  certain  Perfons  of  his  own  free 
Grace,  before  the  Foundation  of  the  Wcdd,  to  be 
made  holy  and  happy.  This  I  iliall  endeavour  to 
prove  briefly  in  four  plain  Propoiir.ions. 

P?'op,  I.  There  is  a  manifefl  Difference  between 
the  Children  of  Men  in  this  World.  Some  of  I'nei  11 
are  holy  and  religious,  they  fear  God  and  worfhip 
him,  they  appear  to  be  the  Children  of  God,  for 
they  imitate  his  Holinefs,  they  love  and  obey  h'ro, 
they  praftife  Vertue  and  Goodnefs  in  this  Life,  and 
are  afpiring  to  the  Bleffednefs  of  Heaven  ;  v^^hi'  .he 
reft  go  on  to  indulge  their  vicious  Appetites  aiid  Pat- 
fions,  to  piyfue  earthly  things  as  their  chief  Good,  and 
are  w^alking  evidently  in  the  road  of  Sin  toMifcryand 
Deftrudion.  I  need  not  cite  Scriptures  to  prove  this 
Point :  our  daily  Obfervatioo  abundantly  confirms  it. 

Prop,  2.  This  Difference  between  Men,  or,  this 
Dijiin^ion  of  the  righteous  from  the  wicked  is  not  af- 
cribed  in  Scripture^  originally  and  fupremely,  to  the 
Will  and  Power  of  Man ^  as  the  Caufe  ofit^  but  to 
the  Will  and  Power  of  God^  and  to  his  Spirit  wor/:- 
ing  in  them.  I  do  not  deny  that  the  natural  Pow- 
ers of  Man,  his  Underftanding  and  his  Will  concur 
to  make  this  difference,  but  'tis  under  the  original 
Lifluence  and  Operation  of  God.  i  Cor.  iv.  7.  Who 
tnaketh  thee  to  differ  ?  What  ha/l  thou  that  thou  haft 
720t  received  ?  When  St.  Paul  had  defcribed  the 
Gentiles^  as  dead  in  Trejpaffes  and  Sins ^  Eph.  ii.  i. 
he  ranks  himfelf  in  the  3d  Verfc  among  the  Chil- 
dren of  Wrath  by  Nature^  and  as  walking  in  the 
Lifts  of  the  Fleftj  and  the  Mind,  and  confefles  him- 
felf alfo  to  have  been  dead  in  Sin,  ve#i  4.  but  we  are 
quickened,  laith  he,  to  a  Lile  of  Holinefs,  by  God 
who  is  rich  in  Mercy ^  ver.  4,  5.  In  themfelves 
'  ■  ^  they 


20.2         God's  EleBion  of  Men 

tliey  were  all  without  Stre?igth^  Rom.  v.  6.  but  they 
;are  raifed  to  a  fpiritual  Life,  hy  the  exceeding  Great- 
ncfs  of  that  Poller  which  raifed  Chrift  Jefus  from 
the  dead,  Eph.  i.  19,  20.    They  were  inthemfelves 
carnal  and  fenfual,  nor  could  they  make  themfelves 
Ipiritual  and  heavenly ;  and  therefore  they  muft  be 
bom  agaiji,  not  of  Blood,  nor  of  the  Will  of  the  Fief?, 
nor  of  the  Will  of  Man,  but  of  God,     They  mufl  be 
bom  of  the  Spirit,  John  i.  13.    and  iii.  5,  6.  /.  e, 
they   muft  have  a  mighty  Change  pafs  upon  their 
Natures  by  the  operation  of  the  blelled  Spirit.     In 
Eph,  ii.  8,  9.  neither  Faith  nor  good  Works  are 
originally  of  ourjehes ;  Faith  is  the  Gift  of  God,  an4 
we  are  his  W^orkmanjkip  created  in  Chrift  Jefus  unto 
good  Works,     Thus  you    fee    this  bleffeS  Work  of 
Converfjon,  of  changing  the  Heart  of  Man,  is  de- 
fcribed  in  fach  Language  as  excludes  Man   himfelf 
from  being  its  original  Author :  'ti?  Regeneration  or 
a  new  Birth,  'tis  a  Rcfiirrci^ion  from  the  dead,   it  is 
a  new  Creation ;  ail  proper  Expreffions  to  fliew  that 
the  Work   is  divine,  and  muft  have  God  for   the 
Author  of  it. 

Prop,  3.  The  diftinBion  that  is  made  by  this  Work 
of  God  in  the  Heart  of  Men,  p  attributed  in  Scrip- 
ture, not  to  any  Merit  in  Man,  which  God  fore  fa  w, 
hut  to  the  free  Grace  of  God  toward  his  People,  ajid 
his  fpecial  Choice  or  Flection  of  them,  to  he  Parta- 
kers  of  thefe  Blcffiugs.     So  the  Words  of  my  Text  : 
We  are  chojhi  to  be  made  holy,  acccrddiig  to  the  good 
Pleafiire  of  his  Will,    If  fome  among  the  jews,  v/Iio 
were  God's  chofen  vifible  Church  did  believe    in 
Chrif,   and  receive  this  Salvation,  they  were  chofen 
of  God,    from  among  the  reft  of  that  Nation,  to 
bccorhe  part  of  his  invifible  Church  by  mere  Grace. 
When  the  greateft  partof  i/rjt/  rejefted  the  Mefiah, 

yet 


Ser.  XI.         in  j£sus  Christ.  203 

yet  there  was  a  Remnant  of  Jews^  according  to  the 
EleBion  of  Grace ^  who  became  Chriflians  ;  and  ij 
it  is  of  Grace,  then  no  more  of  Works,  other ^ife  Grace 
would  be  no  more  Grace,  Rom.  xi,  5,  6.     Works 
and  Merit  are  inconfiftent  with  an  Eledion  of  Grace", 
If  fome  of  the  Ephefian  Gentiles  receiv'd  the  Gofpel, 
they  alfo  were  chofen   from  among  the  reft  that  lie 
dead  in  Sins,  and  were  quicken' d  and  faved  by  the 
Grace  of  that  God,  who  is  rich  in  Mercy  according 
to  the  great  Love  wherewith  he  loved  them,  Eph.  ii. 
4,  5,  y,  8.     And  the  Apoftle  afcribes  his  own  Sal- 
vation, as  well  as  that  of  other  Sinners,  T//.  iii.  5.  not 
to  Works  of  Right eoifnefs,  which  we  have  done,  but 
according   to  his  Mercy  he  faved  us,     Tliis   is  the 
Fountain  of  all  Blellings,  whether  confcrr'd  on  Jew 
or    Gentile,    Rom.  ix.    15,  16.     God  ha ^  Mercy  on 
whom  he  will  have  Mercy,  and  Co?7ipaJjion  on  whom 
he  will  have  Compafjion,     Time  would   fail   me  to 
ihew  how  full  this  Chapter  of  St.  Paul  is  of  the  Dif- 
tindtions,  which   are  made  between  Men  by  divine 
Grace,  even  before  they  had  done  good  or  evil,  whe- 
ther it  be  for  a  temporal  or  eternal  Inheritance,  and 
the  one  as  a  Type  of  the  other.     St.  fohn  concurs 
in  the  fame  Dodtrine.     If  we  love  God,  the  firft 
Source  of  it  was  his  Love  towards  us.  i  fohn  iv.  i  o, 
19.     Herein  is  Love,  720 1  that  we  loved  God,    but 
that  he  loved  us  :  and  if  we  love  him^  'tis  becaufe  he 
loved  usfirf. 

Prop.  4.  This  Choice  of  Perfons  to  Sandtification 
and  Salvation  by  the  Grace  of  God  is  reprejented  in 
Scripture,  as  before  the  Foundation  of  the  World,  or 
from  Eternity.  So  my  Text  exprelly  declares ;  and 
indeed  it  muft  be  fo  in  .the  Nature  of  Things,  for 
whatfoever  the  Power  or  the  Mercy  of  God  doth 
in  time,  he  decreed  to  do  it  from  Eternity.  He  has 
no  new  Defign?.    Known  u?ito  God  are  all  his  Works 

f-om 


20  4  God's  EleBion  of  Men 

from  the  begmning  of  the  World.  Adls.  xv.  i8.  So 
2  Their,  ii.  13.  God  hath  from  the  beginning  cho- 
fen  {or  take?!)  you  from  amongll:  the  other  G^;;- 
tiles ^  u7ito  Salvation  thro'  SanBification  of  the  Spi- 
rit and  Belief  of  the  Truths  and  to  this  he  called 
you  by  our  Gofpel.  There  was  a  Book  of  Life  writ- 
ten before  the  Foundation  of  the  Worlds  Rev.  xiii.  18. 
All  that  dwell  upon  the  Earthy  i.  e.  all  this  part  of 
the  World  to  which  the  Prophecy  refers,  fhall  wor- 
Jhip  the  Beaji^  or  follow  after  A?2tichriji,  except  t ho fe 
whofe  Names  are  written  fr 0771  the  Foundation  of  the 
World  in  the  Book  of  Life  of  the  Lamb  that  was 
flain  ;  for  that  I  take  to  be  a  much  more  proper 
Tranflation  of  the  Original.  In  this  Book  of  Life 
were  written  the  Names  of  thofe  Perfons  who  ihould 
not  yield  to  A72tichrijiian  Idolatry,  and  Ihould  be 
preferved  from  the  general  Corruption  that  came  up- 
on the  Chrijlian  World. 

Upon  tlie  whole  it  appears  from  the  Language  of 
Scripture,  that  thofe  who  are  fandified  and  faved 
by  divine  Grace,  were  before  chofcn  of  God  to  be 
nude  holy  and  happy. 

I  proceed  now  to  \\^^.  fecond  general  Head  of  my 
Difcourfe,  {^ciz.)  That  God  from  the  Beginning 
appointed  his  Son  Jefus  Chf^ifl  to  be  the  Medium  of 
exercifing  all  this  Grace,  and  gave  his  chofen  People 
to  the  Care  of  his  Son  to  make  them  Partakers  of 
this  Salvation.     This  feems  to  be  the  Meaning-  of 

o 

my  Text. 

Are  Vv^c  blejfed  with  all  fpiritual  Blcffngs  ?  'tis  as 
the  Members  of  one  Body,  in  Jefus  Chrifi  as  our 
common  Head.  Are  we  chofen  ?  it  is  iiill  in  Cbri/i 
the  Son  of  God.  /;;  all  Things  he  mujl  have  the 
Preemine7:ce :  He  is  the  Flead  of  the  Body  the  Church, 

Colof. 


Ser.  XL        in  Jesus  Christ.  205 

Colof.  i.  18.  He  was  firft  chofen  by  the  Father 
to  be  the  glorious  Head  of  a  holy  and  happy 
Number  of  Mankind,  and  we  are  chofen  in  him 
that  we  might  become  his  holy  and  happy  Mem- 
bers. He  is  called  the  EkB  of  Gody  in  whom  his 
Soul  delighteth^  Efai.  xlii.  i .  T/v  mighty  one  on 
whom  God  has  laid  our  Help^  who  was  exalted  and 
chofen  out  of  the  People,  Pfal.  Ixxxix.  19.  You  may 
obferve  he  is  reprefented  here  to  be  chofen^  as  a  Man 
from  among  the  People  of  Ifrael  to  be  their  Lord 
and  Saviour  3  but  that  he  might  be  equal  to  this 
Work,  and  mighty  to  fave^  he  was  o?ie  with  God^ 
all  the  fulnefs  of  the  Godhead  dwelt  in  him  bodily ^ 
Col.  ii.  9.  He  is  the  Word  who  was  with  God,  and 
who  was  God.  John  i.  i.  And  in  due  time  this 
Word  was  made  Fie  fid  and  dwelt  among  us.  ver.  1 4. 
Are  we  chofen  that  we  might  be  faved  ?  'Tis  in  and 
thro'  Chriji,  who  was  chofen  to  be  our  Saviour. 

Are  we  predeflinated  to  the  Adoption  of  Children  ? 
'tis  7?///  in  Chrifi,  who  is  the  original  Son,  the  Bright- 
nefs  of  his  Father  s  Glory ^  the  exprefs  Image  of  his 
Per /on,  and  who  was  appoint  :\i  t^  be  Heir  of  all 
Things.  Heb.  i.  2,  3.  And  we  ai-e  appointed  to  be 
conformable  to  his  Ini'V^^e,  to  be  Heirs  of  God,  and 
Joitit-Heirs  with  Cbrtji.^  and  poffeffors  of  the  In- 
heritance, i?^/7;.  viii.  17,  29. 

Is  there  a  Book  of  Life  written  ?  it  is  the  Lamb's 
Book  of  Life :  the  Names  of  all  the  chofen  Sons  and 
Daughters  of  God  were  written  down  in  this  Book, 
but  his  Name  ftands  firft  there  in  divine  Charaders, 
as  the  firft  chofen,  and  the  Head  of  all  the  reft; 
for  before  the  Foundation  0/  Jie  World,  God  gave 
the  Care  of  all  thefe  Perfons  to  his  bcft  beloved  Son. 

Hence  it  is  you  find  our  Saviour  fo  often  fpeaking 
Qf  thofe  who  were  given  him  by  the  Father,  out  oi 

this 


20 6  God's  EleBion  of  Men 

this  World,  John  xvii.  2.    Thou  hajl  given  thy  Son 
power  croer  all  Flelh,  that  he  fiould  give  eternal  Life 
to  as  many  as  thou  haft  given  him;  which  the  20th 
verjeoi  this  Cliapter  teaches  us  to  appy  to  all  who 
Jbould  believe  on  him,  through  the  Word  of  the  Apo- 
ftlcs,  as  well  as   to  the  Apoftles  themfelves.     And 
in  V.  24.    All  that  the  Father  hath  given  me,  muft 
be  with  tne  where  I  am.     And  John  vi.  37!     AU 
that  the  Father  hath  given  me,ftall  come  unto  me  that 
they  may  have  Life.     Hence  alfo  arife  thofe  glori- 
ous Expreffions  of  St.  Paul,  2  Tim.  i.  9.     God  hath 
Javed  us,  and  called  us  with  an  holy  Calling  5  not  ac- 
cording to  our  Works,  but  according  to  his  own  Pur- 
poje  afid  Grace,  which  was  given  us  in  Chr ill  Jelus 
before     the  World  began.    Tit.  i.  i,  2.     St    Paul 
fpeaking  of  the  Faith  of  God's  EleSl,  he  adds    in 
hope  oj  eternal  Life,  which  God  that  cannot  lye  hath 
promijed  before  the  World  began.     Here  is  Grace  <xi. 
ven    to  Men,  before  the  Beginning  of  the  World  • 
but  It  IS  given  more  immediately  to  Chrift  their  Head' 
in  truft  for  them  :  Here  is  a  Promife  of  eternal  Life 
'^nf\Y^''\''  the   Creation;  but  it  was  made   to 
Lor  ft  for  them,  before  they  had  a  Being.    Examples 
ot  this  kind  are  common  among  Men,  when  one  Per- 
lon  IS  madeTruflee  of  an  Eftateformany  Children  or 
Heirs  that  are  yet  unborn,  and  he  ftands  enra^d 
to  make  them  Poffeffors  of  it  in  fucceffive  Seafons" 

I  have  put  all  thefc  Texts  together,  that  we  may 
obferve  tlie  whole  Current  of  Scripture  running  this 
way,  and  leading  our  Thoughts  to  this  great  Doc- 
trine, (^mz)  that  as  God  hath  cliofen  his  People  be- 
lore  the  Foundation  of  the  World  to  Holinefs  and 
Salvation,  fo  he  has  given  them  for  this  purpoib  in- 
to the  hands  of  his  Son.  Nor  did  the  Son  of  God 
relule  this  glorious  1  rufl,  but  chearlUUy  undertook    , 

the 


Ser.  XL       in  Jesus  Christ/  20^ 

the  Work  :  fo  he  is  reprefented  in  the  Old  Tefta- 
ment,  PJaL  xl.  7.  Lo,  I.  come -,  i?i  the  Volume,  or 
rather  the  Beginning  of  the  Book  it  is  written  of  me  : 
I  delight  to  do  thy  Will^  O  my  God.  Whether  this 
Book  be  the  fecret  Book  of  Life,  or  the  publick 
Book  of  Scripture,  I  will  not  here  determine  ;  both 
are  true.  And  fo  it  is  written  alfo,  in  the  Iliiftory 
of  the  Life  of  Chriji  ^  for  he  Ipeaks  often  with  fa- 
cred  Pleafure,  that  he  came  to  do  his  Father  s  Will^ 
and  to  take  care  of  thofe  whom  the  Father  had  given 
him^  to  keep  them  from  periJJoing,  and  to  raife  them 
up  at  the  lafi  Day, 

Now  this  is  what  our  Divines  generally  call  the 
Covenant  of  Rede?nption,  even  thefe  facred  Tranf- 
aftions  between  God  the  Father,  and  his  Son  Jefus 
Chriji,  before  the  Foundation  of  the  World :  and 
I  think  the  Scripture  calls  it  the  Covenant,  Pfal. 
Ixxxix.  28.  When  the  Pfalmift  has  reprefented 
Chrifi  under  the  Charader  of  David,  as  chofen  of 
God  from  among  the  People,  to  lay  our  Help  upon 
him,  he  2AA.%,My  Covenant fl: all fl and fafl  with  hwi^ 
(faith  the  Lord)  his  Seed  will  I  make  to  endure  for 
ever ;  and  tho'  they  may  fometimes  fill  into  Sin,  yet 
I  will  not  fiiffer  my  Faithfulnefs  to  fail :  7ny  Cove- 
nant will  I  not  break,  nor  alter  the  "Thing  tf^it  is  gone 
out  of  my  Lips.  Once  have  I  [worn  by  my  IJoUnefs, 
that  I  will  not  lye  unto  David  -,  i,  e,  I  will  fulfil 
the  Promifes  tliat  I  have  made  to  my  Son,  the  true 
David,  the  King  of  Ifrael,  or  the  Head  of  my 
chofen  People  -,  for  I  have  confirmed  this  Cove- 
nant with  him,  by  Divine  Solemnities.  And  I  am 
fure,  the  fiivc  firft  Verfcs  of  the  Seventeenth  of  John, 
wherein  our  Saviour  pleads  Vv^ith  his  Father,  carry 
in  them  the  plain  Language  of  a  Covenant^  as  every 
Reader  may  oblerve. 

Th. 


2o8        God's  EleSHon  of  Men 

The  only  Thing  which  remains  on  this  Head, 
is  briefly  to  run  over  the  Articles  of  this  Covenant^ 
or  the  mutual  Engagements  between  God  the  Father, 
and  his  Son  Jefus  Chrijii 

Firji  then.  Let  us  confider  what  it  was  Chrijl 
undertook,  as  the  chofen  Saviour  of  his  People.  The 
only  begotten  Son  ofGod^  who  lay  in  the  bofom  of  his 
Father^  and  had  Glory  with  him  before  the  World 
waSy  Johni.  i8.  atid  xvii.  5*  agreed  to  come  forth 
from  the  Father^  and  to  come  into  this  Worlds  and  to 
be  emptied  of  that  Glory  for  a  Seafon,  fohn  xvi.  28. 
FhiL  ii.  7.  to  take  Flejh  and  Blood  upon  him^  Heb. 
ii.  14.  to  be  born  of  a  Woman ^  Gal.  iv.  4.  and  to  be 
made  in  the  Likenefs  of  finjul  Flejh^  Rom.  viii.  3. 
and  in  the  Fajlnon  of  a  Man,  that  he  might  be 
Boiie  qf  our  Bone,  and  Flejlo  of  our  Flefj,  and  be- 
come a  proper  Head  for  fuch  Members  as  tve  are, 
Eph,  V.  30.  and  that  he  might  be  our  Brother,  and 
a  Kinfman,  who  fhould  have  a  Right  to  redeem 
our  loft  Inheritance.  He  who  was  in  the  form  of 
God,  confentedto  take  upon  him  the  form  of  a  Ser- 
^jant,  Phil.  ii.  7.  and  paft  thro'  a  Life  of  various 
Labour,  Reproach,  and  Suffering,  as  well  as  perfor- 
med the  Duties  of  the  Moral  and  Ceremonial  Law, 
not  only  that  he  might  become  a  Pattern  to  us,  of 
Patience  and  univerfal  Holinefs,  but  that  he  might 
do  all  the  Will  of  God,  and  fulfil  the  Righteoufnefs 
of  that  Law  which  Mankind  had  broken.  PfaL 
xl.  7,  8.  He  undertook  alfo  to  become  a  Preacher 
of  Righteoufnefs  and  of  Grace,  and  to  explain  the 
Law  of  God,  and  proclaim  the  Gofpel  of  Salvation 
among  Men.  PfaL  xl.  9.     E/a,  Ixi.  i. 

And  befides  all  this,  he  confented  to  take  upon 
him  the^  Sins  of  Men,  /.  e,  by  way  of  Imputation, 
as  a  Sacrifice,  to  bear  our  Sins  on  his  Body^  on  the 

curfed 


Ser.  XL        in  Jesus  Christ.  20a 

ciirfed  'iree^  to  be  made  a  Sin-offering  for  us^  and  to 
expofe  himfelf  to  painfal  Sufferings,  and  a  bloody 
Death  on  that  account,  that  he  might  make  a  pro- 
per Atonement  for  Sin.  2  Cor,  v.  ult.  1  Pet.  ii.  24. 
Heb.x.  5—12.  Rom.m.  25.  The  good  Shepherd 
came  to  lay  down  his  Life  for  his  Sheep,  John  x.  ir: 
And  in  Johnxw,  16:  when  he  was  about  to  leave 
this  World,  he  promifed  to  interceed  or  pray  for 
them.  And  when  the  Father  fliould  exalt  him  to 
the  Kingdom,  and  put  all  Power  into  his  hand,  he 
engaged  to  call  them  by  his  Word,  to  beftow  on 
tbe?n  Repentance^  aiid  Forgive?iefs^  to  fend  down  the 
fanftifying  Spirit  upon  them,  and  in  general  to  re- 
fcue  them  from  every  Evil  -,  to  bear  them  through  all 
the  Difficulties  and  Dangers  of  Life,  and  to  convey 
them  fafe  to  the  poffefiion  of  the  appointed  Inheri- 
tance. It  would  not  be  poffible,  in  this  fliort  Dif- 
courfe,  to  cite  at  large  all  the  Scriptures  that  reveal 
and  fupport  thefe  Truths.  Whatfoever  our  bleffed 
Saviour  performed  in  the  Execution  of  his  Mediato- 
rial Office,  we  may  jufily  fuppofe  it  was  an  Article 
and  Agreement  in  that  Original  Covenant  made  be- 
twixt him  and  his  Father  :  And  in  many  of  the  In- 
ftances  which  I  have  mentioned,  the  Scripture  ex- 
preffly  teaches  us,  that  he  performed  them  as  the  ap- 
pointment of  his  Father. 

In  the  7iext  Place^  let  us  take  a  brief  Survey  of 
the  Articles  of  this  Covenant  on  God  the  Father  s 
fde,  Whatfoever  Powers,  or  Honours,  or  Employ- 
ments he  beftow'd  on  his  Son,  we  have  reafon  to 
fuppofe,  'twas  in  piu-fuance  of  this  Original  Cove- 
nant of  Grace  and  Salvation. 

Fir/l  then,  we  may  juilly  conclude,  That  God 
engaged  to  employ  him  in  the  Vv^orlc  of  Creadon^ 
as  a  Foundation  of  his  future  Kingdom  among  Men  ; 

Vol.  I.  P  by 


aro  God's  EleStion  of  Men 

by  him  God  made  Angels,  and  they  fliall  be  his 
miniftring  Spirits,  for  the  Men  who  fliall  be  Heirs 
of  his  Salvation;  by  him  God  created  Mankind, 
and  he  fliall  be  Lord  of  them  all ;  by  him  the  blef- 
fed  God  made  his  own  People,  and  he  fliall  fave 
them.  He  fpread  abroad  the  Heavens,  and  he  laid 
the  Foundations  of  this  Earth ;  even  all  the  Provin- 
ces of  his  future  vaft:  Dominion,  with  all  their  In- 
habitants, are  of  his  own  making ;  for  without  him 
ivas  nothing  made  that  was  made,  John  i.  3 .  and 
Colof.  i.  14,  15. 

Again,  We  may  fuppofe  it  was  agreed  by  the  Fa- 
ther, that  he  fliould  be  the  King  of  Ifrael,  which 
was  the  vifible  Church  of  God,  as  a  Type  of  his 
kingdom,  and  the  Government  of  his  invifible 
Church  'y  that  he  fliould  fix  his  Dwelling  in  a  Cloud 
of  Gloiy,  in  his  Holy  Hill  of  Sion,  Pfal.  ii.  6,  7,  and 
fliould  govern  tjie  fewijh  Nation  by  Judges,  or 
Priefls,  or  Kings,  as  his  Deputies,  till  he  himfelf 
fliould  appear  in  the  Flefli. 

God  the  Father  undertook  alfo  to  furnifli  him 
with  every  thing  neceflary  for  his  Appearance  and 
his  Miniftry  here  upon  Earth,  to  prepare  a  Body  for 
him,  Heb.  x.  5.  to  gi'^oe  him  the  Spirit  without  mea- 
fure,  John  iii.  34.  Efa.  id.  2,  to  bear  him  up  through 
all  his  Sufferings,  to  accept  his  Sacrifice  and  Atone- 
ment for  Sin,  to  raife  him  up  from  the  Dead,  to 
exalt  him  not  only  to  the  former  Glory  which  he 
had  with  him,  before  the  World  was,  which  he  asks 
for  as  a  Matter  of  Agreement,  John  xvii.  4,  5.  but 
to  honour  him  at  his  right  Hand  with  fcperiour 
Powers.  He  gave  him  the  Afli] ranee  of  a  People  to 
obey  him,  or  a  Seed  to  ferve  him  -,  he  promifed  the 
Gentile  Nations  for  his  Inhcrita?ice,  and  to  make 
him  LcT^  g/V/// Things  in  Heaven  and  Earth,  that 

he 


Ser.  XL        //?  Jesus  Christ.  2ii 

he  might  goyern  all  for  the  Good  of  his  Church 
He  gave   him  alfo  the  Promije  of  the  Holy  SpHt' 
Luke  xxiv^  49.  diat  he  might  fend  him  down  in  a 
variety  of  Gifts  and  Graces,  upon  his  Apoftles  at  firft 
tobegin  his  Goil^el  Church  ^n  Earth,^and  u^on  all 
his  chofen  People  for  their  Sanftification  thro'   a 
Ages  to  the  end  of  the  World.     He  appointed  him 
of  Old  to  be  the  Judge  of  Men  and  Angels ;  and  all 
tl^s  Authority  and  Glory  %yas  promiled  him  in  that 
early  Covenant,  partly  as  a  proper  Recompence  for 
his  Sufferings,  and  partly  as  a  Means  to  enable  him 
to  fulfil  all  the  Articles  of  his  Engagement  to  God 
his  Father.     Father,    m  ht,  glorify  thy  Son     for 
h,  hathfinfed  the  Work  thou  }a4  bin  to'd/on 
Earth;  ^ndthou  haft  ghen  htm  (/.  e.  promifed  to 
give  him)  P,w,r  over  all  Fhft:,  that  be  may  s^ he 
eternal  Life  to  as  many  as  thou  haft  given  him 

Thefe  things  are  recorded  in  a  variety  of  Scrip- 
tures, which  it  would  be  too  large  at  prefent  to  re 
hearie.     A  glorious  Covenant !  with  facred  and  di 
vine  Engagements,  which  are  fulfilled  on  both  fides 
with  perfea  Honour  and  Faitlifulnefs !  What  an 
effedlual  Security  is  derived  hence,  for  the  Salvation 
of  all  that  believe  in  Chrift !  What  an  Affurance  is 
hereby  given,  that  none  of  his  chofen  ones  fliall  pe- 
rifli !  What  Matter  of  delightful  Meditation  of  liolv 
Wonder  and  devout  Thankfulnefs  may  the  Saints  of 
God  derive  from  this  bleffed  Covenant,  A^-hich  rea- 
ches beyond  the  Limits  of  this  World  and  Time, 
and  extends  from  one  Eternity  to  another !  In  con^ 
defcenfioii  to  our  Underftandings,  the  holy  Prophets 
compare  the  Firmnefs  of  this  Covenant  to  the  Ordi- 
nances of  Heaven,  to  the  Foimdations  of  the  Earth 
to  the  certain  Periods  of  the  Moon,  and  the  efta- 
bhfli'd  Coarfe  of  Nature  :  But  by  the  Light  of  the 

P  2  New 


212  God's  EleSlion  of  Men 

New  Teflament,  we  may  venture  boldly  to  rife  high- 
er, and  fay,  That  when  thefe  Heavens  fliall  be 
folded  lip  as  a  Curtain^  when  the  Sun  fliall  be  turn'd 
into  Darknefs,  and  the  Moon  be  deprived  of  her 
Lieht,  when  the  Foundations  of  the  Earth  fhall 
totter,  and  all  things  in  it  be  burnt  up,  this  Cove- 
nant fl}all  remain  in  its  full  Force,  fhall  bring  ever- 
lafting  Honours  to  God  the  Father,  and  his  Son  "Je- 
fus^  and  for  ever  eftablifli  all  the  Children  of  God 
*in  Holinefs  and  Joy. 

There  are  yet  four  Things  that  remain  to  be  done, 
with  relation  to  this  great  Dodrine  of  the  EleBion 
of  Sinners  in  Chriji  to  be  ?nade  holy  and  happy. 
There  are  fome  Difficulties  attend  the  Belief  of  it, 
which  ought  to  be  relieved.  There  are  fome  proper 
JJJes  to  which  this Dodrine  fliould  be  applied.  There 
are  fome  praBical  Abiifes  of  it,  againft  which  we 
muft  fet  a  Guard ;  and  there  are  fome  Remarks  or 
Inferences  which  may  be  form'd  upon  the  whole 
Difcourfe.  ^ 

FirJ}^  As  for  the  Difficulties  which  attend  it,  and 
the  many  Cavils  and  Objections  which  are  raifed 
againft  it,  I  fhall  not  interrupt  this  Half-hour  with 
Controverfy,  fo  far  as  to  take  notice  of  any  of  them 
in  the  Body  of  my  Difcourfe  ^\ 

*  There  is  one  Objecftion  of  the  grcateft  Importance  and  Weight, 
and  therefore  I  would  fay  fomething  to  relieve  it  in  the  Margin. 

Some  Perfone  have  argued  thus;  ]f  God  has  chofen  a  certain  Num- 
ber to  be,  made  holy  and  happy  by  Jrfus  ChriJl  the  Mediator,  while 
others  are  left  out  of  this  Choice,  and  go  on  in  Sin  to  their  final  De- 
flrudion,  will  they  not  juUly  complain  of  God,  at  the  laft  Day,  as 
having  laid  a  Bar  againll  their  Salvation,  by  not  chufing  them  ? 
Will  they  not  fay,  There  was  no  Mediator  to  undertake  their  Caufe, 
no  Pardon,  no  Salvation  provided  for  them  ;  and  therefore  the  Offers 
of  Pardon  and  Salvation,  which  are  made  to  them  in  common, 
with  other  Sinners  in  the  Gofpel,  are  mere  delufive  Vv^ord?,  and  have 
no  Truth  in  them  ?  But  far  be  this  Imputation  from  the  God  of 
Grace  and  Truth  ! 


Ser.  XL        in  Jesus  Christ.  213 

I  proceed  therefore  immediately  to  the  Second 
Thing  I  propofed,  whicli  was  to  flievv  wliat  are  the 
proper  UJes  of  this  Dodlrine  of  God's  Election  of 
Sinners  to  Salvation,  and  givijig  them  into  the  hands 
of  his  Son.  This  great  Truth  is  not  defign'd  to  be 
a  Matter  of  mere  Speculation,  and  much  lefs  to  be 
tofs'd  and  bandy'd  about  in  noify  Quarrels  and  Con- 
troverfies  among  the  Difciples  of  ChriJ},  but  it  hath 
its  ficred  and  glorious  Ufes  ^  among  which  are  ihch 
as  thefe : 

I.  Vfe,  Since  we  are  chofen  to  be  holy,  as  wxll 
as  happy,  we  may  fearch  and  find  out  our  Eledion 
by  our  SancSification,  and  make  it  fure  and  evident. 

So 

Anfxv.  I .  The  Offers  of  Salvation  by  a  Mediator,  are  made  in 
general  Terms  to  all  Sinners  wherefoever  the  Gofpel  is  preached,  and 
every  one  that  applies  himfelf  to  Chrtjl  in  the  appointed  way,  and 
is  fincerely  willing  to  receive  this  Salvation,  fhall  have  it  bellowed 
upon  him..  John  iii.  i6.  God  fo  lo<ved  the  Worlds  that  he  ga^ve  his 
07ny  begotten  Son^  that  nvhofoe-ver  belie^ves  on  him,  J/Pould  not  pcrijh,  but 
jhoidd  ha^e  e^verlajiing  Life.  So  far  was  our  bleffed  Lord  appointed 
the  common  Mediator  of  Mankind,  that  none  (hall  be  able  to  com- 
plain in  the  Day  of  Judgment,  that  they  perifh  for  want  of  a  Me- 
diator. This  is  the  Will  of  God  n.vho  fent  hiyn^  or  the  grand  Com- 
milTion  with  v/hich  he  came  into  the  World,  not  only  that  he 
fhould  take  care  of  thofe  whom  the  Father  had  given  him,  but  it 
runs  in  general,  that  he  fhould  receive  all  that  come  to  him,  and 
he  ivill  by  no  ?neans  caf  them  out.  See  John  vii.  37 — 40.  None 
fhall  complain,  that  their  Sins  are  unpardoned  for  want  of  a  Suffici- 
ency in  the  Merit  or  Atonement  of  Chrif.  And  tho'  it  is  confefTcd, 
that  his  Blood  and  Life  were  paid  down  as  a  Price  for  the  certain 
Redemption  and  Salvation  of  all  that  the  Father  had  given  him, 
yet  the  Blood  of  him  who  was  God  manifji  in  the  Flcfh,  had  a  fuffi- 
cient  Value  in  it  to  procure  Pardon,  Heaven  and  Happinefs,  for 
a  whole  World  of  finful  Men  :  and  the  Reafon  why  Unbelievers  and 
impenitent  Sinners  are  condemned  is,  becaufe  they  did  not  apply 
themfelves  fmcercly  to  this  Mediator,  they  did  not  chufe  to  lay  hold 
of  this  Salvation,  v/hich  con  fills  in  a  Likenefs  to  God  as  well  as  in 
his  Favour,  in  Holinefs  as  well  as  Happinefs. 

Anf  2.  Nor  fhall  any  be  able  to  fay  at  that  Day,  that  they  mif^'d 
of  the  Salvation  of  Chriil,  for  want  cf  fuflicient  natural  Powers  to 
lay  hold  of  it,  and  receive  it.  Sinners  who  hear  the  Gofpel  have  a 
natural  Underlbnding  to  take  in  the  Meaning  of  the  "^  or  A  f  reached; 

P  3  they 


214         God's  EleSiion  of  Men 

So  the  Apoftle  P^/^r  advifes,  2  Pet.  i.  10.  Give  dt^ 
ligence  to  make  your  Calling  a?jd  Ele B ion  Jure ^  i.  e. 
to  make  your  Eledion  fure  by  your  Calling,  by 
your  Obedience  to  the  heavenly  Call.  And  St. 
Paul  inferSjthat  the  Tbejj'alojiians  were  Eleci  of  God^ 
becaufe  the  Gojpel  came  to  them  not  in  Word  onl)\  but 
in  Power ^  and  they  became  Followers  of  him^  and  of 
Chrijl,  I  Their,  i.  4,  5,  6.  Have  you  chofen  God 
for  your  Portion  and  Happinefs,  as  he  reveals  him- 
felf  by  Chrift  J  ejus  in  the  Gofpe)  ?  then  his  Word 
will  aflure  you  God  has  chofen  you  in  Cbrijl,  Have 
you  given  up  your  Souls  to  the  Hands  of  Jefus  the 
Saviour,  without  refer ve,  that  you  may  be  made  hpr 
ly  and  happy  ?  then  you  may  infer  with  AlTurance, 
that  God  has  given  you  alfo  into  the  Hands  oiChriJl 

for 

they  have  alfo  a  Will  to  accept  or  refufe  the  Propofals  of  Grace,  to 
receive  or  rejedt  this  all-fufficient  Saviour  :  But  there  is  an  Averfion 
in  them  to  attend  to  and  obey  the  Gofpel,  through  the  corruption 
of  their  Nature  by  Original  Sin  ;  their  Adinds  will  not  learn  Divine 
Things,  becaufe  they  fhut  their  Eyes ;  their  Wills  refufe  to  receive  the 
Grace  of  the  Gofpel,  they  fhut  it  out  of  their  Hearts  ;  they  have  a  De- 
light m  Sin.  aDiflike  of  ChriJI,  and  of  his  Salvation,  which  confillsin 
Holinefs  and  the  Love  of  God  j  they  have  a  rooted  Obftinacy  of  Will 
againft  the  Methods  of  divine  Mercy.  Ibis  is  their  Condemnation^ 
John  iii.  19.  that  Light  ca?ne  into  the  I'Vorld,  and  they  lo'ved  Darknefs 
rather  than  Light ;  and  therefore  they  muft  die  in  their  Sins,  becaufe 
they  ivould  Tiot  come  unto  ChriJI,  that  they  might  have  Life.    John  v.  40,. 

i  confefs  this  Anjerfon,  this  Ohjiinacy  of  Mind,  and'Will  againft  the 
Gofpel  may  be  call'd  Natural,  or  rather  Natinje,  as  it  comes  to  us  by 
Nature  in  its  prefent  corrupted  State  ;  and  in  Scripture  it  is  fome- 
times  reprefented  as  Impotence  or  Inability  to  repent,  to  return  to 
God,  to  receive  Chriji  and  his  Grace.  John  vi.  65.  No  Man  can, 
come  to  we,  except  it  ivere  ginjen  hi?n  of  my  Father.  And  it  is  termed 
BUndnefs  rf  Mind  and  Hardnefs  of  Heart,  and  a  Death  in  Sin  ;  not 
that  there  is  really  fuch  a  natural  Incapacity  in  their  Mind  and  V/ill 
to  receive  this  Grace,  as  there  is  in  a  blind  or  dead  Carcafs  j  but 
'tis  a  moral  Impotcncy,  as  it  is  well  exprefs-d  by  our  Divines,  becaufq 
the  Averfion  is  fo  ftrong  and  fo  rooted  in  tlieir  Hearts,  that  they  will 
r.ever  renounce  Sin,  and  receive  the  Salvation  of  C/^r/)?,  without  the 
/powerful  Iniluences  of  Divine  Grace. 

And  that  it  is  a  moral  Impotence  and  not  properly  natural.,  appears 
\y  the  moral  B.emedies  applied  to  cure  it  (viz.)    Commands,  Promifes, 

Threatnings, 


Ser,  XI.         in  Jesus  Christ.  215 

for  this  bleffed  Purpofe.  Have  you  the  Cliaraders 
of  the  Children  of  God  upon  you,  and  are  you  made 
like  to  his  firft  beloved  Son  ?  you  may  affure  your  - 
felves  then,  that  you  v^tvcprcdejiinated  to  the  Adop- 
tion of  Children  by  "Jefm  Chrijl,  O  Divine  Science ! 
O  blefled  Skill  of  fearching  into  the  Secret  of  the  De- 
crees of  God,  and  of  finding  that  our  Names  are  writ- 
ten in  the  Book  of  Life ! 

II.  Vfe,  Let  thofe  who  by  a  fincere  Search 
have  found  the  blefled  Marks  and  Evidences 
of  their  Election  in  Chrijl  J  ejus  take  the  Com- 
fort of  it,  rejoice  in  it,  live  upon  it,  and  walk 
worthy  of  fo  divine  a  Privilege.  See  that  you  keep 
your  Evidences  of  Grace  ever  clear  and  bright  by 
holy  Watchfulnefs,  that  ye  may  have  a  ftrong  De- 
fence in  every  Hour  of  Temptation.  "  Shall  I  who 
"  am  chofen  out  of  the  World  that  I  may  be  holy, 
"  fhall  I  mingle  myfelf  with  finful  Men,  and  in- 

P  4  "  dulge 

Threatnings,  ^c.  which  it  would  be  ufelefs  and  ridiculous  to  apply- 
to  natural  Impotence,  /.  e.  to  make  the  Blind  fee,  or  the  Dead  arife. 

Both  the  firll  and  iecond  Anfwer  to  this  Objedion,  may  be  repre- 
fented  by  a  very  fair  Similitude.  Suppofe  God  has  decreed,  that  he 
will  make  the  rifing  Sun- beams  fhine  fo  eftl'dlually  on  a  thou/and  cer- 
tain Perfons,  that  they  fhall  be  roufed  thereby  to  their  iVJorning- 
Work,  and  enjoy  the  pleafure  of  it  :  May  we  not  lay,  The  Sun 
has  Beams  fufficient  to  enlighten  the  whole  Nation,  and  they  have 
all  a  natural  Power  to  behold  and  enjoy  this  Light  ;  tho'  perhaps 
only  that  thoufand  \\\\\  fee  the  Sun  rifmg,  becaufe  their  Slotli  confines 
the  reft  to  their  Beds,  they  have  an  Averfion  to  the  early  Bufinefs  of 
the  Morning  ;  and  this  lazy  Humour  h"ngs  fo  heavy  upon  them, 
that  they  ciy,  They  cannot  rife.  Thus  tho'  the  Sun  ot  Rightqoufnels 
has  Light  and  Grace  enough  in  him  to  fave  all  Mankind,  yot  their 
own  Sloth  and  Obitinacy,  and  evil  Inclinations,  exclude  them  fiom 
this  Salvation.  Both  thefe  Events  arife  without  a  jull  Comprint 
againft  the  God  of  Nature,  who  called  up  the  Morning- Sun  to  enligh- 
ten the  Nations,  or  againll  the  God  of  Grace,  who  lent  forth  the  :rua 
of  Righteoufnefs,  to  blefs  the  dark  and  fmful  World. 

Jfifiv.  3  No  condemned  Sinner  fhall  have  reafon  to  fay,  i\v:x 
there  was  any  Bar  or  Hindrance  laid  in  the  way  of  his  Salvation,  by 
this  Decree  of  God,  or  by  his  chufing  fome  Sinners,  and  giving  them 
to  Chrifi:  for  tho'  he  provided  effectual  Grace  for  thole  whom  he 

cho 


2 1 6        God's  EleSlion  of  Men 

"  dulge  Iniquity?  Shall  I  who  am  adopted  into  God-s 
*^  Family,  live  like  one  of  the  Children  of  Satan  V 
This  is  a  fweet  Refuge  alfo  for  us  to  have  recourfe 
to  in  every  outw^ard  Diilrefs.  "  Shall  I  faint  and  be 
*'  overwhelmed  under  a  prefent  Sorrow,  who  have 
"  the  holy  Evidences  of  Elediion  upon  me,  who 
"  am  chofen  and  prepared  of  God  for  everlafting 
"  Happinefs  ?"  Let  us  walk  in  this  daily  Praftice, 
in  this  Joy  of  the  Holy  Spirit,  and  wait  for  a  rich 
and  abundant  Entrance  into  the  Kingdom  and  Glo- 
ry* of  our  Lord  and  Saviour. 

The  ^hird  Thing  I  propofed  to  mention  was,  the 
Abufes  of  this  awful  Doctrine.     There  is  nothing  fo 

true, 

chofe  to  certain  Salvation,  yet  he  only  left  others  to  their  own  natu- 
ral State,  as  corrupted  by  the  Fall  of  Jdatn ;  he  left  them  to  the 
wilful  Blindnefs  of  their  own  Minds,  and  the  wilful  Hardnefs  of  their 
own  Hearts.  While  this  original  Counfel  of  God,  this  Decree  of 
Eledion  provides  and  fecures  Grace  and  Glory  to  fome,  "it  does  not 
in  the  lealt  hinder  others  from  receiving  and  obeying  the  Gofpel. 

Anfn.v.  4.  None  fliall  be  condemned  at  laft,  becaufe  they  were  not 
chofen  in  Chriji,  but  becaufe  they  were  impenitent  Sinners,  who  in 
fome  meafure  have  refifled  the  Light  of  their  own  Confciences,  under 
whatfoever  Difpenfation  they  have  lived,  whether  under  the  Law  of 
Nature,  the  Law  of  A/o/^-j,  or  the  Gofpel  of  C^?-//?.  Thefe  Confci- 
ences  of  theirs  fhall  lay  them  under  a  dreadful  and  unanfwerable 
Convi<ftion  of  their  own  Guilt,  fhall  give  Sentence  againft  them,  and 
confirm  the  condemning  Sentence  of  Jcfus,  the  Judge  of  all. 

There  are  other  Dijfficultles  which  are  ftarted  againft  this  Doftrine, 
which  might  perhaps  be  as  eafily  anfwered,  if  time  would  allow.  But 
if  all  our  reafoning  Powers  fhould  fail  us  in  the  Vindication  of  this 
ijovereignty  of  God,  in  chufmg  particular  Perfons  to  be  the  Objeds 
of  any  of  his  Favours,  whether  earthly  or  heavenly  ;  yet  St.  Paul 
teaches  us  to  anfwer,  Rom.  ix.  1 1 — 24.  O  Man  I  nvho  art  thou  that 
repliefi  agaivji  God?  Shall  the  Thing  form  tii  fay  to  him  that  formed  it. 
Why  haft  thou  7nade  me  thus  ?  God  nxill  hwve  Mercy  on  ivhom  he  <v:ill 
hanje  Mercy ^  and  that  not  among  the  fe^vs  onh,  but  alfo  among  the 
Gentiles.  Nor  is  there  any  JJnrighteoufnefs  cjjtth  Gody  in  any  of  thefe 
Tranfaftions  ;  and  the  Purpofe  of  God  according  to  EleElion  muf  fand. 
And  we  may  remark  by  the  way,  that  fuch  a  fort  of  Anfwer  as  this 
makes  it  pretty  evident,  that  o^-^r  Dodrine  is  the  fame  with  that  of 
»St.  Paul :  for  if  Perfons  were  chofen  of  God  on  the  account  of  fore- 
feen  good  V/orks,  there  would  huve  been  no  room  for  fuch  an  Ob- 
jc«5lion,  and  fuch  an  Anfwer. 


Ser.  XL        in  Jesus  Christ.  217 

true,  fo  facred  and  fo  divine,  but  it  may  be  abufed 
thro'  the  Wickednefs  or  the  Weaknefsof  the  Hearts 
of  Men,  and  the  Temptations  of  the  Evil-One. 

I,  One  Abufe  of  this  DoBrine  is,  when  we  per- 
vert it  to  nouridi  Prefumption,  and  to  indulge  our 
Sloth  and  Negligence,  when  wc  fit  with  folded 
Hands  like  the  Sluggard  in  the  Negledt  of  Duty,  or 
allow  ourfelves  \\\  a  Courfe  of  Sin,  upon  this  Pre- 
tence, "  That  if  I  am  elected,  I  fliall  be  called,  and 
"  fandified,  and  faved  ;  the  Grace  of  God  will  take 
"  hold  of  me  fome  time  or  other,  and  bring  me  ,to 
''  Faith,    and  Holinefs,  and  eternal  Life." 

Anjw,  I.  Do  you  dare  venture  to  argue  thus  foo- 
lifhly  in  the  common  Affairs  of  this  Life,  or  to  a6t 
under  the  Lifluence  of  fuch  Arguments  ?  You  be- 
lieve that  God  has  determined  the  time  of  your  Con- 
tinuance in  this  World,  and   do  you  live  idle,  and 
refufe  to  procure  Food,  or  to  partake  of  it,  on  this 
pretence,  that  God  will  prolong  your  Life  to  his  ap- 
pointed Hour,  and  that  he  will  provide  Food  for  you, 
and  make  you  eat  and  drink,  ifhedefign  you  Ihall 
live  ?  No :  You  apply  yourfelves  with  diligence  to 
obtain  your  daily  Bread,  and  to  partake  of  it  ;  you 
take   care  to  make  ufe  of  the  appointed  Means  to 
preferve  natural  Life,  notwithftandiiig  God's  Decree : 
and  why  do  you  not  pradtife  the  fame  with  regard 
to  your  Salvation,  and  leek  after  Faith  and  Holineis 
as  the  appointed  Means  ?  But  it  is  a  fign  you  value 
eternal  Life  at  a  very  low  rate,   if  you  will  venture 
the  lofs  of  it  upon  fuch  a  wxak  Pretence,  as  you  dare 
not  trull  to  in  the  Things  of  this  Life.    That  Man  that 
goes  down  to  the  Grave,  or  goes  down  to  Hell  upon  thcie 
Principles,  perifhes  like  a  Fool,  and  defcrves  toperilh, 
Anj\v.  2.  Eleding  Grace,  as  it  works  in  calling 
and  converting  us  to  Faith  and  Flolinefs,  generally 

operates 


2 1 8  God's  EleSiion  of  Men 

operates  la  fo  gentle,  fo  imperceptible  a  manner,  and 
fo  iiiitably  to  our  natural  Faculties,  by  awakening 
them  to  leek  after  Heaven,  that  we  can  hardly  di- 
ftinguifli  it  from  the  Operation  of  our  own  Spirits, 
but  by  the  bleffed  Effedls  of  it ;  and  if  we  will  ne- 
ver ftir  up  ourfelves  and  our  natural  Powers  to  feek 
after  the  Salvation  of  Chrift^  it  is  a  dangerous  fign, 
that  we  are  not  elecfled.  For  tho*  Divine  Grace  be 
really  the  firll  Agent  in  our  Salvation,  yet  it  never  doth 
violence  to  our  natural  Powers,  nor  will  it  ever  lave  us 
without  our  own  Adivity  and  Diligence  in  Duty. 

Ih  Another  Abufe  of  this  DoBrine  is,  when  Per- 
fons  indulge  defpairing  Thoughts  under  this  pre- 
tence: "  If  I  am  never  fo  watchful,  never  fo  dili- 
"  gent,  I  cannot  be  faved,  unlefs  I  am  eleded  ; 
"  and  therefore  it  is  in  vain  for  me  to  feek  after 
"  Salvation:  for  the  Scripture  telk me,  Rom.  ix.  It 
"  is  not  of  him  that  willeth,  nor  of  him  that  rim- 
"  7ieth,  but  of  God  that  jheweth  Mercy!' 

Affw,  But  remember  alfo,  O  tempted  and  de- 
ipairing  Soul  !  that  there  was  never  any  one  who 
had   a  Will  to  obey  the  Gofpel,  and  who  did  run 
the  Chriftian  Race,  but  that  he  obtained  the  bleffed 
Prize  of  Salvation.     It  is  granted  indeed,  that  the 
Holy  Spirit  is  the  firft,  but  fecret.  Agent  in  this  im- 
portant Affair :  Pray  earneftly  then  for  the  Holy 
Spirit,  and  fet  thyfelf  in  a  Courfe  of  Duty,  accor- 
ding to  the  appointment  of  fflr/y?  in  his  Gofpel,  and 
thou  haft  many  Promifes  to  fupport  thy  Hope,  that 
fuch  Prayers  fliall  be  anfwered.    Luke  xi.  13.  Tour 
heavenly  Father  will  give  his  Holy  Spirit  to  them 
ivho  ask  him.     Thy  firft  Bufinefs   'is  not  to  enquire 
after  thine    Elcdion,  which  is  a  fecret  thing,  but 
heai-ken  to  the  publick  Call   of  the  Gofpel,  repent 
of  every  Sin,  and  receive  the  Grace   that  is  there 

offer'd; 


Ser.  XL         in  Jesus  Christ.  2x9 

offered;  and  when  thou  art  become  a  Lover  of 
God,  and  a  Believer  in  Chrift^  thou  mayft  then 
trace  up  thefe  Graces  to  their  original  Spring,  even 
to  thine  Eleftion  in  Chfiji  Jefus^  before  the  Foun- 
dation of  the  World, 

The  laji  thing  I  propofed  is,  to  make  fome  few 
Remarks  on  this  Subject. 

Remark  i.  I  infer,  that  there  are  fome  Dodlrines 
wherein  the  Realbn  of  Man  finds  many  Difficulties, 
and  which  the  Folly  of  Man  would  abufe  to  unhap- 
py Purpofes,  which  yet  are  plain  and  exprefs  Truths 
aflerted  in  the  Word  of  God.  Among  thefe,  we 
place  the  great  Dodtrine  of  the  Eledlio?i  of  St7iners  in 
Chriji  to  be  made  holy  and  happy.  We  intreat  our 
Brethren  who  differ  from  us  in  this  Point,  to  be  {o 
candid  as  to  fuppofe,  that  we  feel  the  Difficulties  as 
well  as  they,  and  we  fee  the  awful  Confequences 
which  feem  to  affright  them  from  receiving  it ;  we 
have  had  our  Doubts  about  it,  and  found  our  rea- 
foning  Powers  a  little  perplexed  and  unwilling  to  re- 
ceive it,  left  God  fliould  be  reprefented  as  partial  in 
his  Favours,  and  left  Man  fhould  cavil  againft  his 
Proceedings :  But  we  feel  ourfelves  overpower'd  with 
Evidence  and  Convidlion,  when  we  fee  the  Dodtrine 
fo  plainly  and  frequently  afferted  in  Scripture,  tliat 
we  cannot  refift  the  Light  and  Force  of  it :  the  ex- 
prels  Words  of  God  demand  our  Submiffion  and  con- 
ftrain  our  Belief,  and  we  are  perfuaded  our  Brethren 
would  believe  it  too,  if  they  faw  it  in  the  fame  Light. 

We  are  fenfible  alfo  of  the  Abufes  of  this  Do5lrim\ 
and  the  finful  Purpofes  to  which  it  is  fometimes  per- 
verted ^  yet  fince  it  is  a  Truth  God  has  feen  fit  to 
reveal,  in  feveral  parts  of  his  Word,  and  fince  it 
has  fome  valuable  Purpofes  and  Ufes  in  the  Chriftiaii 
"  ' Lifb, 


2  20  God's  Eletiion  of  Men 

Life,  we  cannot  but  think  it  proper  fonietlmes  to 
mention  it  on  fpecial  Occafions,  as  part  of  the  Coun- 
fel  of  God  toward  our  Salvation. 

Rem.  2.  However  this  Do<ftrine  may  be  oppofed 
by  the  Reafonings  of  Men,  and  even  ridiculed  by  a 
bold  Jeft,  yet,  if  it  then  appear  to  be  a  divine  Truth, 
as  the  Scriptures  now  feem  to  teach  us,  the  bleffed 
God  will  not  be  afliamed  of  it  in  the  laft  great  Day ; 
then  iliall  he  unfold  all  the  Scheme  of  his  original 
Counlels,  and  Ipread  abroad  his  Tranfaftions  toward 
Mankind,  before  the  face  of  all  his  intelligent  Crea- 
tures. Revel.  XX.  12.  When  the  judgment  JJ:aU 
be  Jet ^  and  the  Booh  Jh all  be  ope?ied^  i.  e.  the  Book 
of  Divine  Lav^,  and  the  feveral  Dllpenfations  of 
Grace,  as  well  as  the  Book  of  Divine  Records, 
wherein  the  Lives  and  Actions  of  Men  were  writ- 
ten down,  there  fliall  alfo  another  Bwk  be  opmed^ 
even  the  Book  of  Life :  And  as  thofe  former  Books 
compared  together,  [viz,)  the  Records  of  the  Beha- 
viour of  Men,  whether  good  or  evil,  compared  with 
the  Laws  and  Difpenfations  of  God,  fhall  fliew  the 
Equity  of  the  great  Judge  in  his  Rewards  and  Pu- 
nifhments ;  fo  the  Lamb's  Book  of  Life ^  wherein  the 
Names  of  his  People  were  written  down  as  elected  in 
Chrift,  Ixfore  the  World  began,  fhall  difcover  the 
bleffed  Correfpondence  between  the  final  Sentence  of 
Happinefs  pronounced  on  holy  Believers,  and  the  ori- 
ginal Grace  of  God  which  chofe  them  in  Chrijl  Je- 
fus  unto  Faith  and  Holinefs,  and  fecured  this  Hap- 
pinefs for  them.  A  glorious  Harmony  of  Divine 
Wifdom,  Grace,  and  Providence ! 

I  cannot  think,  that  any  of  the  Cavils  of  Wit 
againft  this  Dodrine  will  Hand  before  the  Light  of 
the  great  Tribunal.  Banter  and  Ridicule  of  electing 
Love,   and   of  the  Names  written    in  the  Book  of 

Life, 


Ser.  XL         in  Jesus  Christ.  121 

Life,  however  they  may  be  applauded  in  a  degene- 
rate Age,  will  meet  with  no  Applaufe  before  that 
tremendous  Appearance.  Every  Mouth  fliall  be 
flopped,  the  Righteoufnefs  of  God  fhall  be  cleared 
from  every  Imputation,  the  Grace  of  God  fliall  be 
glorified  in  all  his  chofen  ones  in  that  Day,  and 
Chrijl  Ihall  be  admired'  in  all  his  Saints.  But  this 
leads  me  to  the  third  Remark. 

Rem,  3.    The  whole  Chain  and  Cun^nt  of  our 
Salvation,  from  the  beginning  to  the  end,  arifes  and 
proceeds  all    the  way  from  the  free  Grace  of  God, 
thro'  the  Mediation  of  his   Son  Jefm  Chriji.     God 
and  his  Son  muft  have  the  Glory,  and  Pride  muft  be 
hid  from  Man   for  ever.     Are  we  chofen,  are  we 
called,  are   we  juftified  and  fanftified,  and  at  laft 
advanced  to  Heaven  ?  it  is  all  by  the  Mercy  of  the 
Father,  by  the  Mediation  of  the  Son,  by  the  Power. 
and  the  Grace  of  God  and  his  Spirit,  exerting  them- 
felves  in  all  the  Stagesof  our  Salvation,  before  Time 
began,  and,  when  Time  {hall  be  no  more.     Gr^te 
and  Chriji  m\\  thro'  all,  aiid    reign  and  triumph 
thro'  the  whole  Scheme  of  our  Happinefs,  from  the 
very  Foundation  of  it :  And  when  the  Top-llone 
of  this  bleffed  Building  Ihall  be  liid  in  Heaven,  the 
Inhabitants  of  that  World  fliall  join  all.  their  Voices, 
and  fhout  together,  to  the  honour   of  Cbrijl  and 
Grace,     And  that  I  may  conclude  this  awful  Sub- 
jed  with  the  Language  of  fincere  Charity,  I  -am 
perfuaded  there   will  be  found  many,  holy  Souls 
there,  whofe  Voices  ihall  join  in  this  Triumph,  and 
this  Song  of  Glory  to  Electing  Love,  who  had  not 
learnt  this  Dodtrine  till  they  cam^  to  Heaven,  nor 
knew  the  eternal  Spring  of  tlicir  own  Salvation,  till 
they  were  made  Pollcffors  of  the  Blcihng.  Amen, 


S  E  R  M  C  2 


^T 


(   222   ) 


SERMON     XIL 

The  various  Dispensations  of  the  Gospel^ 
or  Covenant  of  Grace  toward  fallen 
Man,  before  CHRISTIANITY. 


Luke  I.    72. 

To  perform  the  Mercy  promifed  to  our  Fathers,   and 
to  remember  his  holy  Covenajit. 

T Hough  feveral  Ages  pafs'd,  after  the  Entrance 
oiStninto  this  World,  before  the  &i;/^2^r 
appeared',  yet  God  made  an  early  Revelation  of  his 
gracious  Purpofe,  to  deliver  Mankind  from  their 
guilty  w^retched  State.  Some  Notices  of  his  par- 
doning Mercy  were  requifite  to  encourage  their  Re- 
pentance, and  Return  to  his  Service :  There  is  For- 
givenefs  with  thee,  faith  the  Pfalmift,  that  thou  may  ft 
he  feared',  hereby  plainly  intimating,  that  if  there 
was  no  Hope  of  Forgivenefs  with  God,  there  would 
be  nothing  of  his  Fear  and  Worfliip  found  among-ft 
finful  Creatures. 

The  Salvation  of  apoftate  perifliing  Men  through 
a  Mediator,  was  the  Mercy  promifed  to  the  Fathers  - 
This  is  the  Sum  of  the  Gofpel,   or  Holy  Covejiant, 

mentioned 


Ser.  XII.  Difpe7ifations  ofGrace^  &c.    223 

mentioned  in  my  Text ;  which  was  always  the 
fame,  in  Subftance ;  though  its  Bleffings,  and  the 
Method  of  difpenfing  them  were  fet  in  a  clearer, 
and  more  determinate  Light,  as  the  Fulncfs  of  Time 
approached,  wherein  the  Sun  of  Right mijnejs  was 
to  rife,  and  flaine  on  the  Earth. 

A  Survey  of  the  various  Difpenfations  of  the  Gof- 
pel,  or  Covenant  of  Grace,  towards  fallen  Man,  be- 
fore the  Coming  ofChrift,  may  be  of  great  ufe,  botli 
to  raife  our  Efteem,  and  eftablifh  our  Belief  of 
Chriilianity  ;  for  we  Ihail  find  them  all  pointing  to, 
and  confummated  in  this.  I  fliall,  as  the  Limits  of 
my  Difcourfe  will  allow,  fet  before  you  the  Account 
which  the  Scripture  gives  of  them  in  thefe  feveral 
Periods  of  Time. 

1.  From  Adam  to  Noah, 

2.  From  Noah  to  Abraham, 

3.  From  Abraham  to  Mofes. 

4.  From  Mofes  to  the  Coming  of  Chrift. 

ift.  Let  me  fet  before  you  what  may  be  found 
of  the  Gofpel,  or  Covenant  of  Grace  in  the  Scriptures, 
within  that  Period  of  Time  which  reached  from 
Adafn  to  Noah,  Immediately  after  the  Hiftory, 
which  is  given  us  of  the  Sin  of  our  firft  Parents,  we 
read,  that  God  faid  unto  the  Serpe?Jt,  who  tempted 
them  to  theCommiffion  of  it,  The  Seed  of  the  IVo- 
man  fiall  bruife,  thy  Head^  and  thou  Jhalt  bruife  his 
HeeL  Genef.  iii.  15.  The  Occafion  upon  which 
thefe  Words  were  fpoken,  was  very  important  and 
awful  5  it  is  very  evident,  that  God  defigned  Con- 
iblalion  by  them,  to  thofe  who  were  feduced  through 
the  Subdlty  of  the  Serpent :   But  if  we  underlland- 

him 


2  24  ^^  Difpenfations  of 

him  as  fpeaking  here  only  to  a  natural  Serpent,  would 
it  not  look  like  trifling?  What  Comfort  would  it 
afford  Adam  and  Eve^  when  they  flood  before  God, 
under  great  Confufion  of  Soul,  andAnguilh  of  Con- 
fcience,  upon  the  account  of  their  Guilt,   to  hear  it 
faid,  that  their  Poilerity  fhould  now  and    then  kill 
a  Snake,  which  would  cofl  them  painful  Bruifes  ? 
Surely  then  our  firil  Parents  may  be  reafonably  fup- 
pofed  to  take  thefe  ExprefTions,  as  referring  princi- . 
pally  to  a  malicious  invifible  Spirit,  by  whom  the 
Serpent  was  a(fled  in  tempting  of  them.     It  was  fit 
he  fhould  be  fpoken  to,   in  Terms  adapted  to  the 
Condition  of  the  Creature,  under  whofe  Cover  he 
vented  his  Malice :  and  inafmuch  as  the  moft  effeci  "^ 
tual  way  to  deftroy  a  Serpent  is  to  crufh  its  Head^ 
the  Defl;ru6tion  of  Satan's  Power,  the  Defeat  of  his 
Policy   is  expreffed  by  bruifiiig  his  Head,     Thefe 
Words  plainly  imply  a  Promifeof  Salvation  to  them, 
who  were  overcome  by  him ;  for   how   could  the 
Devil  be  fubdued,  and  his  Contrivance  bafiled,  which 
is  fignified  by  his  Head  being  bruifed,  unlefs  they 
were  refcued  from  that  miferable  Condition,  to  which 
they  were  reduced,  through  his  cunning  Artifice  ? 
This  was  to  be  eftedled  by  the  Seed  of  the  Woman ^ 
whereby  fome  eminent  Perfon,  defcending  from  the 
Woman,  was  meant.     This  Character  is  very  appli^^ 
cable  to  our  Lord  Jefus  Chrift,  who  was  made  of  a 
Woman ^  in  fuch  a  peculiar  Senfe,  as  no  one  elfe  of 
the  Human  Race  ever  was:   It  was  foretold,    that 
he  fhould  be  the  Son  of  a  Virgin^  Ifa.  vii.  14.    the 
Accomplifhment    of  which    Prophecy,    is   related 
Matth.i,  18.     It  is  alfo  exprelsly  declared,    that 
for  this  purpofe  the  Son  of  God  was  ?nanifej}ed^   that 
he   might  dcjiroy  the  Ji'orks  of  the  DeviL     i  John 
iii.  8.     ' 

PofTiblv, 


Ser.XII.   Grace  before  Chrijiianity.   225 

./  ^°S^^J''f  l^'^t^^  that  the  Serpent  HioukiW/^ 
the  Heel  of  the  Woman's  Seed/to   inthnate    he 

S  qfff  r";^'''';"/"™' "''  ^'^'"  Chrift,  through 

the  Suffering  of  h.s  Inferiour.  his  Human  Natufe 

the  Devd.  Heb.  ,^14.     And  it  is  certain  the  evil 
Spirit  had  a  great  hand  in  the  Suftbrings  of  Chrift  • 
when  his  Enemies  came  to  apprehend  him,  he  faid 
unto  them,  Now   is  your  Hour,  and  the  Pcver  of 
Darknejs.    Luke    xxii.  53.     Satan,  the  Prince  i 
Darknels    ini;t,gated  wicked  Men.  his  Seed,  to  take 
and  crucify  him  :  and  by  thus  bruijin^r  the  Heel  of 
our  Saviour,  his  ovi'n  Head  ic-as  brmfcd 
■  iv  Tl  u^  ':?^°"^bly  fuppofcd,  that  Sacrifices  were 
mltituted  by  God,  foon  after  he  fpoke  thefe  Words 
to  the  Serpent.     We  have  indeed  no  exprefs  menti- 
on ot  the  Divine  Appointment  of  them,  at  this  time ; 
but  It  is  written  in  one  of  the  following  Verfes,  tliat 
God  made  unto  Adam  aiid  his  Wife  Coats  of  Sktns. 
Thefe,  very  probably,  were  the  Skins  of  Beafts  of- 
fered in  Sacrihce ;  for  there  feems  to  be  no  other  ufe 
for  which   they   fliould  be  then  flain,  feeing  Man 
was  to  hve  on  the  Herb  of  the  Field,  ver.  1 8     There 
is  an  Account  in  the   next   Chapter,  Genef  iv  4 
thz.t  Abel  brought  of  the  Firjlltngs  of  his  Flock,  and 
the  Fat  thereoj  ;  and  the  Lord  had  refpeB  unto  Nm 
andhn  Offering.    It  is  not  to  be  thought,  that  this 
Service  would  have  been  acceptable  to  God,  if  he 
had  not  required  it,  if  it  had  been  an  Inftance  of 
Will-Worfliip.     And  what  could  be  the  Deilgn  of 
God  in  the  Inffitution  of  Sacrifices,  but  to  dired  the 
Faith  of  his  People  to  that  great  Sacrifice,  whereby 
the  Seed  of  the  Woman  was,  in  due  time,  to  make 
Atonement  for  their  Sins.    Hardly  any  thing  could 
,     ^olA.  q_  be 


226  The  Difpenfations  of 

be  more  abfurd,  than  to  imagine,  that  the  BW  of 
Beafts  could  expiate  the  Guilt,  and  make  Satistadti- 
St  the  Iniquities  ofMen,  -  ^^Jg^-^^.f/ 
God.     This  Teftimony  is  given  ot  f  H  »  -  4 


^°n  which  he  could  ground  his  Faith.  It  was  by 
Sh  in  this  fame  Promife,  that  Enoch,  ^"d  the  reft 
of  the  Patriarchs  from  ^i^«  to  N<?«^,  pleafed  God. 

2  Let  us  proceed  to  confider,  what  may  be  found 
in  the  facred  Records,  that  has  a  fpecial  refpeft  to 
he  W/    or  Covenant  of  Grace,  in  that  Period  of 
Time  which  reached  from  iV.«/.  to  Abrahan. 

When  God  gave  notice  unto  Noah   pf  the  De- 
f>ruaion  which  he  was  determined  to  bring  upon  all 
F  ea     becaufe  Mankind  was  become  exceedmg  cor- 
nnt    and  had  direded  him  to  prepare  an  Ark.  he 
I  him,  that  he  would  eftabUPh^^  Covenant  with 
him  G?;kvi.  i8.    The  Word  importeth.  I   will 
fM%Nkeep  my  Covenant.     God  feems  to  Ipeak 
{ere  noTof  fcov^enant  which  was  to  be  made    but 
of  one  which  was  then  fubfifting:  And  what  Co- 
venant could  this  be,  but  that  of  the  promiled  beed  ? 
Gener  iii.   i  ?•     For  we   have  no  Account  oi  any 
other  that  God  had  made  yet  with  Men      And  was 
not  dii  a  very  proper  Seafon  for  him  to  declare,  that 
S:  would  invToLly  keep  that  C?venant,  when  t^e 
was  an  apparent  Danger  of  its  ra.lure.   by  t^^eDe- 
folation,  which  he  faid,  was  coming  upon  all  1  lefli 
.vherein  ims  the  Bre.th  of  Life?  v^.  ij-     ^"f. 
cw'd  upon  the  Faithfulnels  of  God,  that  he  would 
il\  ths  Covenant;  therefore  is  he  fold  to  become 


Ser.  XII.  Grace  before  Chrijlianity.     227 

the  Heir  of  the  Right eoujkefs  rchich  is  by  Faith, 
Heb.  XI.  y. 

When  Noah  underftood  with  what  Decency  She??i 
and  Japhet  behaved  in  covering  his  Nakednefs, 
which //^/;;  had  endeavoured  to  expofe,  he  faid,  Bkf- 
fed  be  the  Lord  Godof^]\^\Ti.  GeneJ\  ix.  26.  Thefe 
Words  plainly  imply  fome  peculiar  Grace  that  was 
to  be  conferred  upon  Shein^  who  is  the  firft  Man  in 
Scripture,  that  has  cxprclsly  this  Honour  of  liaving 
the  Lord  ftiled  his  God.  This  Expreliion  probably 
denotes  his  being  a  God  in  Covenant  with  him,  as  it 
undoubtedly  does,  when  the  Lord  is  afterwards  cal- 
led the  6W  ^y^' Abraham,  Ifaac,  and  of  ]^coh.  Noah 
forefeeing,  by  the  Spirit  of  Prophecy,  tliat  God 
would  enter  into  a  fpecial  Covenant  with  the  Pofte- 
rity  of  Shem,  taking  them  to  be  his  peculiar  People, 
and  binding  himfelf  to  be  their  God,  was  raviifhed 
with  Joy  at  the  Confiderationof  fo  great  a  Privilege, 
and  breaks  out  into  an  Afcription  of  Praife  to  God 
upon  this  account.  Of  Japhet,  it  is  faid  in  the  27 
ver.  that  he  fl^LOuld  dwe//  in  the  Tents  oj  Shem. 
This  Prophecy  was  fulfilled,  when  the  Gendles, 
the  Progeny  of  Japhet,  were  taken  into  the  Cove- 
nant and  Church  of  God,  which  had  been  a  long 
time  confined  to  the  Offspring  of  Shem. 

This  is  the  proper  place  to  confider  Melchifedeck ; 
for  he  was  under  the  Noaical  Difpenfadon.  It  is 
written  of  him,  that  he  was  King  of  Salem,  and 
Prie/i  of  the  moft  High  God.  Genef.  xiv.  18.  This 
Man  was  a  remarkable  Figure  of  Chrifl,  of  whom 
it  was  prophefied,  that  he  fliould  be  a  Pricji  upon 
his  Throne,  Zech.  vi.  13.  which  exadly  correfponds 
with  what  the  New  Teftamentfpeaks  of  him  ;  where 
he  is  ftiled  our  great  High  PricJ},  v)hom  God  hath 
exalted  ^mth  his  right  Hand  to  be  a  Prince  and  a 

Q2  Sa^jiour. 


2  28  T^he  Difpenfations  of 

Saviour.  The  Interpretation  of  the  Word  Melchi- 
fedeck  is  King  of  Right eoiijhefs  -y  and  Kifig  of  Salem 
lignifies  Ki?2g  of  Peace:,  2.%  the  Apoftle  obferves,  Heb. 
vii.  2.  How  properly  do  theie  Characters  belong 
to  our  Lord  Jefus  Chrift !  A  Scepter  of  Right eouf 
nefs  is  the  Scepter  of  his  Kingdom ^  Heb.  i.  8.  and  he 
difpenfes  Peace  to  his  Subjefts.  When  he  was  a- 
bout  to  leave  his  Difciples,  as  to  his  bodily  Pre- 
fence,  he  told  them.  My  Peace  I  leave  with  you^ 
my  Peace  I  give  unto  you.  John  xiv.  27.  But  Mel- 
chi fedeck  is  faid  to  be  made  like  unto  the  Son  of  God^ 
Heb.  vii.  3.  more  efpecially  as  to  his  Priefthood  :  it 
is  in  refped:  of  this,  that  he  is  fpoken  of  as  without 
Father^  without  Mother^  without  Defce?it^  having 
neither  beginning  of  Days  ^  nor  End  of  Life :  he  had 
no  Predeceffor,  nor  SuccelTor  in  his  Prieflly  Office ; 
there  is  no  Record  kept  of  his  Pedigree,  as  there  was 
of  the  Genealogy  of  the  Levitical  Priefts,  in  the 
Right  of  which,  they  were  inverted  with  the  Prieft- 
hood ;  therefore  is  it  aflerted,  that  Chrift  is  made  a 
Priejifor  ever^  after  the  Order  or  Appointment  of 
Melchifedeck  5  becaufe  he  hath  an  unchangeable^  or 
untranflatable  Priefihood.    Heb.  vii.  24. 

3.  I  come  to  that  Period  of  Time  which  reached 
from  Abraham  to  Mofes ;  wherein  we  may  obferve 
the  Gofpel,  or  Covenant  of  Grace  more  clearly  un- 
folded, than  it  was  in  the  foregoing  Ages. 

When  the  World  was  almoft  overrun  with  Ido- 
latry and  Wickednefs,  God  was  gracioufly  pleafed 
to  fcparate  Abraham  and  his  Family  from  the  other 
Kindreds  of  the  Earth,  to  be  a  People  for  himfelf. 
He  promifed  them  various  Bleffings,  particularly  the 
Lajjd  of  Ca?jaan  ;  whicli  they  were  to  confider  as 
a  Type  and  Pledge  of  the  heavenly  Inheritance: 

therefore 


Ser.  XIL   Grace  before  Chrijliai^ity.    229 

therefore  God  ftiles  the  Covenant  whereby  he  enga- 
ged to  beltew  it  upon  u  en^=  an  evrriajling  Covenant^ 
and  %s,  that  he  would  yve  it  unto  them  for  an 
everlajling  PopJJmi,  Gene<.  ;.vii.  7,  8.  This  Cove- 
nant God  confirms  by  an  Oath  unto  Abraham^  Ge- 
nef.  xxii.  with  this  Addition,  that  in  his  Seed  all  the 
Nations  of  the  Earth  foou Id  be  hlefjed,  ver.  18.  By 
the  Seed  of  Abraham  here,  one  particular  glorious 
Defcendant  of  his  was  meant.  That  Abraham  and 
his  Houfliold  thus  underflood  the  Expreffion,may  be 
reafonably  fuppofed:  to  this,  in  all  likelihood,  is 
to  be  afcribed  that  uncommon  Eagernefs,  with  which 
the  good  Woman  of  that  Family  defired  Children  ; 
each  of  them  hoping  (he  fliould  have  the  Honour  of 
being  the  happy  Parent  of  the  blefj^d  Seed.  Why 
io  grave  and  judicious  an  Hiftorian,  as  Mofes  cer- 
tainly was,  ihould  relate  feveral  Inftances  of  this  kind 
while  he  paffed  by  Affairs  of  far  greater  Importance 
in  themfelvcs,  cannot  be  conceived ,  unlefs  they  were 
defigned  to  evidence  fuch  an  Hope,  which  Aftcr-^ 
Ages  were  greatly  concerned  to  know. 

When  our  Saviour  came  into  the  World,  it  is  plain 
the  Jews  expe(5led  the  MelTiah  ihould  be  the  Seed  of 
Abraha?n :  hence  it  was,  that  the  Evangelifts  and 
Apoflles  fpeak  fo  often  of  our  Lord  Jefus,  as  defcen- 
ding  from  that  Patriarch.  The  Account  given  of  his 
Genealogy  is  thus  introduced  by  Mat f hew,  chap.  i.  i. 
The  Book  of  the  Generation  of  Jefus  Chnji,  the  Son 
of  David,  the  Son  of  Abraham.  The  Penman  of 
the  Epiftle  to  the  Hebrews  expreffes  the  Incarnation 
of  Chrift,  by  his  taki?ig  on  hirn  the  aS^v^^?/' Abraham, 
chap.  ii.  16. 

According  to  God's  Promife,  that  in  the  Seed  of 
Abraham  all  the  Nations  of  the  Earth  fould  be  blef 
fedy  we  read  of  Perfons  being  redeemed  unto  God, 

0^3  ^y 


230  The  Difpenfations  of 

by  the  Blood  of  Chrift,  out  of  every  Kindred^  and 
Tongue^  a?id  People^  a?id  Nation  ;  for  which  they  fing 
his  Praifes.  Revel,  v.  9.  And  our  Lord  commiffio- 
ned  his  Apoftles  to  go  and  tea-ch  all  Nations^  Matth. 
xxviii.  19.  They  are  directed  to  begin  at  yertifalemy 
and  to  proceed  from  thence  to  all  Nations^  preach- 
mg  among  them  Repentance^  and  RemiJJion  of  Sins 
in  his  Name,     Luke  xxiv.  47. 

God  appointed  Circumciiion  to  be  a  Seal  of  that 
Covenant  which  he  made  wich  Jlbraham  -,  and  per- 
haps it  was  one  great  Deiign'of  the  Inflitution  of 
that  bloody  Rite,  to  fignify,  that  the  Blefllngs  of 
the  Covenant  were  to  be  communicated  through  the 
Blood  of  the  promiled  Seed  3  therefore,  w^ien  the 
Blood  of  Chrift  was  llied,  Circumciiion  w^as  abolifh- 
ed,  and  Baptifm  was  fubftituted  in  its  room,  to  be 
the  initiating  Sign  and  Seal  of  the  Covenant. 

The  Promife  which  the  Lord  made  to  Abraham^ 
that  in  his  Seed  all  the  Nations  of  the  Earth  fl:ould  be 
bleffed,  was  renewed  and  limited  to  Tfaac^  Genef.  xxvi. 
4.  andfoit  was  to  Jacob,  chap,  xxviii.  14.  Very  pro- 
bably Efau  difclaimed  his  Pretenfions  to  the  Privilege 
of  this  Promife,  when  he  fold  his  Birth-right  for  a 
Mefs  of  Pottage,  I  can  think  of  no  other  Reafon 
for  which  he  fliould  be  ofs^tdiprophane^  upon  the 
account  of  his  Sale  of  it,  as  he  is  by  the  Apoftle, 
Heb.  xii.  16. 

There  was  a  farther  Limitation  made  of  this  Pro- 
mife to  Judah,  by  the  prophetic  Spirit  which  di- 
re6ted  Jacobs  when  his  Death  was  approaching,  to 
tell  his  Sons  what  would  befal  them  in  the  lafl  Days, 
Genef.  xlix.  10.  The  Scepter  floall  not  depart  from 
Judah,  nor  a  Lawgiver  fr on  between  his  feet^  un- 
til Shiloh  comes  -,  and  to  him  pall  the  gathering  of 
the  People  be.     "  The  Nations  of  the  Earth  fliall  be 

''  gathered 


Ser.  XII.  Grace  before  Chrijiiamty.      231 

"  gathered  to  him,  to  be  bleffed  in  him."  This 
Prediction  was  fulfilled  in  our  Lord  jcfus,  who  f/rt7?ig 
out  ofjiidah,  toufe  the  ApoHle's  Expreffion,  Htb.Vn. 
14.  before  that  Tribe  lolt  all  form  of  Government, 
to  which  condition  it  was  foon  reduced,  after  the 
Coming  of  Chriit ;  and  to  him  did  the  Gentiles  be- 
come fubjed,  in  him  did  they  put  their  Trull. 

This  is  the  moil  proper  place  I  can  think  of,  to 
mention  the  extraordinary  Faith  and  Hope  in  the 
Redeemer,  exprefled  by  Job,  whofe  Book  learned 
Men  take  to  be  more  ancient  than  the  Writings  of 
Mo/es.  Chap.  xix.  25,  26,  27.  I  know  that  my 
Redeemer  liveth,  and  that  he  jhall fiajid  at  the  latter 
Day  upon  the  Earth ^:  a?7d  though  after  my  Ski/iy 
Worms  dejlroy  this  Body^  yet  in  my  Flejh  jhall  J  fee 
God:  who?n  I  Jhall  fee  for  myfelf  and  mi?je  Eyes/hall 
behold,  and  not  another,  though  my  Reins  be  conjiimed 
'within  me.     I  pafs  on,  in  the 

/i^fh  Place,  to  tliat  Period  of  Time  which  reached 
from  Mofes  to  the  Coming  of  Chrijl.  The  Apoflle, 
fpeaking  of  the  Children  of  Ijrael,  who  were  under 
the  Mofaic  Difpenlatio.n,  fays,  that  to  the?n  the  Gof- 
pel  was  preached y  as  well  as  unto  us.  Heb.  iv.  2. 
It  was  preached  unto  them, 

1.  By  the  mercijul  Provifions,  which  God  made 
for  their  Support^  and  Relief  in  their  Travels  through 
the  Wildernefs, 

2.  By  the  Law  of  Mofes, 

3 .  By  feveral  prophetical  Declarations. 

I.  The  Gofpel  was  preached  to  tlie  IfracJitc^^ 
who  were  under  the  Mofaic  Difpcniluion,  by  the 
i7iercijul  Provifions,  which  God  made  for  tb.clr 
Support  and  Relief  in  their  Travils  through  the  WiU 

0^4  dcrncfs. 


232  T^e  Difpenfations  of 

dernefs.  As  particularly,  he  rained  down  Mmina 
upon  them,  which  is  called  Bread  from  Heaven -y 
upon  this  they  lived  many  Years  ^  and  it  is  ftiled  by 
the  A^o&\q  Jpiritual  Meat ^  i  Cor.  x.  3.  becaufe  it 
was  a  Type  of  Chrift ;  who  faid  of  himfelf,  that  he 
twasfhe  true  Bread  from  Heave?i^  John.vi.  32.  mean- 
ing hereby,  that  he  was  theSubflance,  whereof  Man- 
na was  but  the  Shadow  -,  and  he  declared,  that  who- 
fo  eateth  his  Flejh^  and  drinketh  his  Bloody  that  is, 
believeth  in  him,  hath  eternal  Life.  ver.  54. 

Again,  when  the  People  were  in  great  Diftrefs, 
becaufe  they  wanted  Water  to  drink,  God  direfted 
Mofes  to  go  to  the  Rock  in  Horeb,  and  to  fmite  it 
with  his  Rod'y  which  he  did,  ^ndi  Water  came  out 
of  it,  whereby  they  were  preferved  from  that  Death, 
which  they  feared  their  Thirft  would  bring  upon 
them.  The  Apoftle  tells  us,  that  this  Rock  was 
Chrifty  I  Cor,  x,  4.  It  was  a  Type  of  him,  that 
is  the  Import  of  the  Expreffion  ^  it  reprefented  the 
rich  Supplies  of  the  Blefjing  of  the  Spirit ^  which  the 
People  of  God  receive  from  Chrift,  for  their  Prefer- 
vation  and  Comfort  in  their  Pallage  through  the  De- 
fart  of  this  World,  by  the  means  of  his  being  Irnit- 
ten,  and  made  a  Ciirfe  for  them.   GaL  iii.  13,  14. 

Again,  when  the  Ifraelites  were  bitten  by  fiery 
Serpents,  and  many  of  them  died,  God  orders  Mo- 
fes to  make  a  brazen  Serpent  ^  a  fid  tofet  it  upon  a 
Pole  ',  and  he  promifed,  it  foould  co?ne  to  pafs^  that 
every  one  that  was  bitten^  when  he  lookd  upon  it^ 
Jhoiild  live.  Numb.  xxi.  8.  Mofes  obeyed  the  Com- 
mand 3  and  God  fulfilled  his  Promife.  Ver.  9.  If 
a  Serpent  had  bitten  any  Man^  when  he  beheld  the 
Serpent  of  Brafs,  he  lived.  That  this  had  a  Refe-r 
rence  to  Chrift,  may  be  learnt  from  his  own  Words, 
John  iii.  14,  15.   As  Mofes  lifted  up  the  Serpent  in 

*  the 


Ser.  XII.  Grace  before  Chriftianity.    233 

the  Wildernefs^  even  fo  muji  the  Son  of  Man  be  lif- 
ted up  ',  that  ^'hofoever  believeth  in  him  Jl^ould  not pe- 
rifi,  but  have  eternal  Life.  The  Old  Serpent  has 
infufed  his  mortal  Poifon  into  our  Natures  -,  but  Jc- 
fus  Chrift  was  hfted  upon  the  Crofs,  and  he  is  held 
forth  in  the  preaching  of  the  Gofpel,  that  all  the 
Ends  of  the  Karth  may  look  unto  him^  and  befaved, 
liaiahxlv.  22. 

2.  The  Law  of  Mofes  had  a  Shadow  of  good 
lihings  to  come.  This  indeed  had  the  outward  Form 
of  a  Covenant  of  Works  >  Keep  my  Statutes  and 
judgments  5  which  if  a  Man  do^  he  Ji:all  live  in 
them,  was  its  Language.  Lev.  xviii.  5.  It  pronoun- 
ced a  Curfe  upon  him  that  did  not  co?ifr?n  all  its 
Words  to  do  them.  Deut.  xxvii.  26.  So  that  by  the 
Deeds  of  the  Law  no  Flejh  living  could  bejujlified, 
for  the  Jews,  as  well  as  the  Gentiles,  had  fmned^ 
and  come  fl:ort  of  the  Glory  of  God.  The  Law  was 
added  bee aufe  of  TranfgreJJions,  Gal,  iii.  19.  to  con- 
vince Men  of  their  Guilt,  and  of  their  need  of  a  Sa- 
viour, who  was  exhibited  to  them  in  many  of  its 
Appointments  :  therefore  is  Chrift  faid  to  be  the  end 
of  the  Law  jor  Right eoufnefs  to  every  one  that  belie- 
veth.  Rom.  x.  4. 

The  Law  was  given  by  Mofes,  but  Grace  and 
Truth  came  by  Jefus  Chrijl.  John  i.  17.  Truth  is 
not  to  be  taken  here,  as  it  is  oppofed  to  Error, 
for  in  that  fenfe.  Truth  came  by  Mofes ;  but  as  it 
ftands  in  oppofition  to  that  which  is  typical.  So 
that  this  is  the  Import  of  the  Words,  what  was  fig- 
nified  by  the  figurative  Reprefentations  contain 'd  in 
the  Law  of  Mofes  came  by  "Jefus  Cbrijl.  Thcfc  were 
many,  I  can  but  juft  mention  a  few  of  them. 

The  High  Prieft,  which  the  Law  appointed, 
was  a  Type  of  Chrift.     How  precious  and  fplen- 

did 


234  "The  Dtfpenfattons  of 

did  were  the  Garments  wherewith  he  was  to  be  ar-» 
ray'd,  when  he  appeared  before  the  Lord  !  One  part 
of  his  Ornaments  was  a  rich  Breafi-Plate^  wherein 
were  the  Names  of  the  Children  of  Ifraely  which 
he  was  to  bear  upon  his  Hearty  when  be  went 
into  the  Holy  Place ^  for  a  Memorial  before  the 
Lord  continually,  Exod.  xxviii.  29.  Hereby  the 
glorious  Excellencies  of  the  Lord  Jefus  Chrift  were 
iliadowed,  who  is  entred  into  Heaven^  to  appear  in  the 
Prefence  of  God  for  us,  Heb,  ix.  24.  Aaron  and 
his  SuccefTors  did,  in  a  fpecial  manner,  reprefent 
Chrift,  in  what  they  were  commanded  to  do,  on 
the  great  Day  of  Atonement  -,  they  were  then  to 
take  the  Blood  of  the  Sin-offerings  and  to  bring  it 
^within  the  Vail^  where  they  were  to  fpr inkle  it  before 
the  Mercy-feat,  Lev.  xvi.  This  fignified  Chrifi's 
Entrance  into  the  Holy  Place,  not  made  with  Hands^ 
by  his  own  Bloody  havifig  obtained  eternal  Redemp- 
tion for  us,     Heb.  ix.   1 1,  12. 

As  there  were  feveral  things  in  the  Miniftra-. 
tions  of  the  legal  High  Priefts,  which  refer'd  to 
Chrift ;  fo  there  were  Defects  attendino-  them,  that 
might  teach  thofe  for  whom  they  miniftred,  to  look 
for  a  better  Prieft :  they  were  obliged  to  make 
Atonement  for  their  own  Iniquities ;  and  could  it  be;, 
reafonably  expected,  that  thofe,  who  were  Sinners 
themfelves,  Ihould  be  capable  of  reconciling  others 
to  God  ?  Such  an  High  Priefi  became  us^  as  is  hol\\ 
harmlefs^  undefilcd^  and fepar  ate  from  Sinners^  Heb,, 
vii.  26.  they  were  mortal  Creatures^  aijd  were  not 
fuffered  to  continue  by  rcafon  of  Death ,  Heb.  vii.  23., 
which  was  an  Evidence  of  the  Imperfedion  and 
Mutability  of  their  Office :  therefore  Chriit's  Abili- 
ty to  five  them  to  the  utynoft^  who  come  unto  God 
through  him^  is  concluded  from  his  ever  living  to 
make  Intercefion  for  them,    ver  25.  Again, 


Ser.  XII.  Grace  before  Chrijliariity,      235 

Again,  The  Levitical  Sacrifices  were  typical  of 
that  Sacrifice^  which  Chriji  has  fjtadc  of  him je If.  If 
they  are  not  look'd  upon  in  this  Light,  it  will  l^e  hard 
to'  reconcile  the  Appointment  of  them  with  the  Wif- 
dom  of  God  :  that  they  could  not  take  away  Sin, 
appears  not  only  from  the  Nature  of  Things,  but 
from  the  frequent  Repetition  of  them  ;  this  iliews, 
that  they  could  7iot  make  the  Comers  thereunto  per- 
feci,  Heb.  x.  i.  Doubtlefs,  then,  it  muft  be  the 
defign  of  their  infinitely  wife  Inllitutor,  hereby  to 
lead  the  Thoughts  of  tliofe  who  were  obliged  to  ufe 
them,  to  a  Sacrifice  of  fufficient  Virtue  to  atone  for 
their  Offences,'  whereby  they  might  be  juftifed  from 
all  things^  from  which  they  could  not  be  jujlified  by 
the  La%v  <9/'Mofes.     ABs  xiii.  39. 

The  Pafchal  Lamh  was  a  Type  of  Chrift  ;  it  w.is 
to  be  without  Blemip  -,  being  facrificed  for  the  Chil- 
dren of  Ifrael,  they  were  to  eat  the  Fltf.\  and  to 
ftrike  the  Blood  of  it  upon  the  Side-Pofts,  and  upper 
^Door-Pofts  of  tlie  Houfes  wherein  the  Paffover  was 
celebrated  ;  which  was  the  means  of  their  Security 
from  the  Deftrudion  which  befel  the  Egyptians, 
Exod.  xii.  This  was  a  Shadow  of  that  ofi:enng 
which  Chrift  made  of  himfelf,  as  a  Lamb  without 
Blemiflj  whofe  Blood,  being  applied  to  us  by  Faith^ 
will  fecure  us  from  the  deftrudive  Vengeance  of 
the  Almighty :  therefore  is  he  called  our  Palfover^ 
which  is  facrificed  for  us.     i  Cor.  v.  7. 

Again,  the  Lambs,  which  were  to  be  ofcrcd  by 
Tire  u7ito  the  Lord,  on  the  Morning  and  Evening 
of  each  Day  continually.  Numb,  xxviii.  3.  were 
Types  of  Chrift,  whole  Blood  we  daily  need  to 
cleanfe  us  from  our  Iniquities,  To  thele  the  B.iptift 
had  a  refped,  when  pointing  to  Chrift,  he  laid, 
Behold  the  Lamb  of  God,  which  takcthaway  the  Stn 
of  the  World!  John  i.  29.  3-  The 


236  rhe  Difpenfations  of 

3.  TheGofpel  was  preached  to  thofe  who  were 
under  the  Law  oi  Mojes,  by  feveral  prophetic  De- 
clarations. 

When  the  Law  was  given  by  Mofes,  the  Children 
of  //w/ might  be  apt  to  think,  that  they  were  to 
exped  no  farther  Revelation  of  the  Divine  Will 
and  Mind ;  and  to  prevent  their  refting  in  what 
they  had  received,  God  tells  Mofes,  Deut.  xviii 
19.  that  he  would  raije  them  up  a  Prophet  from 
among  thetr  Brethren,  like  unto  him.  A  Prophet 
could  not  be  like  unto  Mofes,  unlefs  he  brought  in 
a  new  Difpenfation  ;  which  none  of  the  fucceedin-^ 
Prophets  did,  till  Chrift  appeared  ;  who  muft  be 
therefore  intended  by  that  Prophet,  whom  God  was 
to  raife  up  unto  the  Children  of  JJrael  from  among 
their  Brethren  like  unto  Mofes. 

When  Judah'z  Scepter  flourifhed  in  Davids  time 
who  exprefled  a  well-regulated  Zeal  for  the  Worflnp 
of  God,  which   the  Law  of  il%/«  prefcribed,   the 

ZTH'Iu  '^'t\  ^  '^""^y  ^°  apprehend,  that  God 
had  fulfilled  all  his  Promifes  to  them.  Now  to  keep 
up  their  Expedlation  of  Bleffings  yet  to  come,  the 
Spirit  of  God  fpeaks  by  David,  of  a  far  greater 
King  than  he  was,  and  of  a  much  more  excellent 
J^nelt,  than  any  of  the  ^arw/W  Order :  Pfal  ex 
*•  t  ^'''/^'"'df^'^d  unto  my  Lord,  fit  thou  at  my 
right  Hand  until  I  make  thine  Enemies  thy  Fool 
ftool.  ne  Lord  hath  J^orn,  and  will  not  repent, 
chifede'ck''        ■^^°''  '""'^^  ''fi"'  ^f''  Or^^r  o/Mel' 

Ifaiah  fpeaks  in  fuch  a  particular  manner  of  one 
that  was  to^^^r  the  Sms  of  many,  by  whofe  Know- 
ledge  they  were  to  be  juftlfed,  that  he  is  filled  by 
Divines  the  Evangelical  Prophet. 

The  Family  of  David  was  brought  to  a  very  low 

cftate 


Ser.  XII.  Grace  bejh^eChrijlianity.  237 
eftate  in  the  days  of  'Jeremiah  ;  the  Church  feeni- 
ed  then  to  be  in  great  danger  of  being  fwallowed  up 
by  her  powerful  Enemies  ;  therefore  God,  to  fup- 
port  the  Hopes  of  his  People,  a  fill  res  theni  by  that 
Prophet,  chap,  xxiii.  5,  6.  thiit  he  would  raife  unto 
David  a  righteous  Branchy  and  that  a  King  fl^ould 
reign  and  pro  [per  ^  and  execute  Judgment  and  Juf- 
tice  in  the  Earth:  in  his  days  Judah  fhould  be  fa- 
vedy  and  Ifrael  dwell  fafely  \  and  this  is  the  Name 
whereby  he  Jlmild  be  called^  theLord  ourRigh- 

TEOUSNESS. 

After  Jerufalem  and  the  Te?7iple  had  lain  a  long 
while  in  Ruins,  and  all  things  relating  to  them  ap- 
peared to  be  in  a  defperate  Condition,  God  was  plea- 
fed  to  reveal  unto  Dafiiel  the  Time,  and  the  gra- 
cious Defiga  of  the  Mejiah's  Coming,  chap.  ix.  24. 
Seve?2ty  Weeks  are  determined  upon  thy  People^  and 
upon  thy  Holy  City^  to  finijh  'Tranjgrejpon^  ajid  to 
make  an  end  of  Sin  ^  and  to  make  Reconciliation  for 
Iniquity y  and  to  bring  in  everlajling  Righteoufnefs, 

I  fhall  conclude  with  a  few  Refledlions  upon  what 
you  have  heard. 

I.  Theimperfed  Account  which  has  been  given 
of  the  feveral  Difpenfations  of  the  Gofpel,  or  Cove- 
nant of  Grace,  before  the  Appearance  of  Chrifl, 
plainly  ihews  their  Harmony  and  Connexion  with  one 
another.  May  we  not  from  hence  infer  their  Z)/- 
'vine  Contrivance^  that  they  were  appointed  by  the 
infinitely  wife  God,  to  whom  all  his  IVorks  are  know?i 
from  the  Begin?iing  to  the  End  ?  We  have  likewife 
leen,  that  what  was  typical  or  prophetical  in  them, 
has  been  exactly  accompliih'd  in  Chriftianity  -,  which 
furely  ought   to  eftablifli   our  Belief,  that  it  came 

from  God. 

2.  Does 


238  The  Dtfpenfations  of 

2.  Does  the  Old  Teftament  contain  io  much  of 
die  Gofpel,  as  has  been  reprefented  ?  then  certainly 
it  ought  to  be  the  StibjeB  of  oii?^  Study,  Indeed  the 
New  Teftament  cafts  a  great  Light  upon  the  Old, 
and  this  ferves  to  illuftrate  and  confirm  the  Writings 
of  the  Evangelifts  and  Apoftles ;  therefore  it  fliould 
not  be  negleded  by  the  Profeflbrs  of  Chriftianity. 
Fsph.  ii.  20.  we  are  built  upon  the  Foundation  of  the 
j4poftles  a7id  Prophets^  J^p^  Chriji  himfelf  being  the 
chief  Cor?ter-Jlo72e, 

3.  It  is  plainly  the  great  Defign  of  the  ancient 
Di^enfations  of  the  Covenant  of  Grace,  to  raife 
Men's  Regards  to  Chrift :  He  is  the  Mercy  promi- 

fed  to  the  Fathers,  the  principal  Article  of  God's 
Hoh  Covenant,  Does  it  not  then  become  us,  who 
are  favoured  with  the  Chriftian  Difpenfation,  to  be 
looking  unto  Jejiis^  the  Author  and  Fifiifier  of  our 
Faith^  in  all  our  Tranfadlions  with  God  ? 

La/ily^  Has  God  performed  the  Mercy  promifcd 
to  the  Fathers^  by  fending  his  Son  into  the  World, 
though  it  was  Ibme  thoufands  of  Years  after  the  Pro- 
mife  was  firft  made  ?  Let  this  ftrengthen  our  Faith 
in  the  Promife  of  Chriffs  feco?id  Coming,  God  has 
declared,  that  his  Son  fhall  come  again  to  be  glorifi- 
ed in  his  Saints^  and  admired  iji  allthe?n  that  believe -y 
and  he  has  highly  7nagnified  his  Word',  fliewn  an 
inviolable  refpedt  to  it :  for  when  the  Fulnefs  ofTi^ne 
'Was  come^  he  fent  foj^th  his  Son  made  of  a  Womaji^ 
as  he  had  fpoken  many  h2p  before,  to  be  the  Re- 
deemer of  his  People.  Wherefore^  gird  up  the  Loins 
of  your  Mind^  and  hope  to  the  end^Jor  the  Grace  that 
is  to  be  brought  unto  you^  if  you  are  true  Believers, 
and  real  Saints,  at  the  Revelation  of  f  efts  Cbrift, 

According  to  the  outward  Appearances  of  things, 
tliere  fecm'd   to  be  very  often  but  little  Probability 

I  that 


Ser.  XII.  Grace  befo?^e  Chrijiia?iity.  2  '^  o 
that  the  Promifes  relating  to  the  firft  coming  of 
Chrift  would  ever  be  accomplifli'd  -,  yet  were  they 
all  in  due  Time  pundtually  fulhll'd.  God  made 
good  his  holy  Covenant  in  fpite  of  all  Oppofitions. 
Are  not  his  Power  and  Faidifulnefs  flill  the  fame  ? 
I/et  us  not  then  doubt  of  the  Performance  of  what 
we  read  in  the  word  of  God  concerning  the  future 
Appearance  of  Chrift,  though  we  can  fee  nothino;  in 
tlie  Afped:  of  things  that  has  a  Tendency  to  it.  ^The 
Lord  is  not  flack  concerning  his  Promife^  as  fome 
Men  count  Slack?iefs  -,  yet  a  little  while ^  and  he  that 
JJmU  come  will  come^  and  will  not  tarry ^  beyond  the 
proper  appointed  Time.  Let  us  wait  for  him  ;  Unto 
them  that  look  for  hi?n  Jhallhe  appear  the  fecoJid  Time 
without  Sin  unto  Salvation.     Amen. 


SERMON 


(    240    ) 


SERMON     XIII. 

The  Excellency  and  Advantages  of  the 
Christian  Dispensatiom,  with  the  In- 
vitations and  Promifes  of  the  Gospel. 


H  E  B.  VIII.  6. 

He  is  the  Mediator  of  a  better  Covenant  ^  which  was 
eftabliJUd  upon  better  Promifes, 

THIS  Better  Covenant^  which  the  Apoftle 
here  commends,  is  the  Chriftian  Religion, 
or  theX)ifpenfation  of  the  Golpel  under  Jefus  Chri/i^ 
the  Meffiah  and  the  Mediator.  Now,  in  order  to 
fhew  the  fuperiour  Excellency  of  the  Chriftian  DiC- 
penfation,  'tis  neceflary  to  take  a  brief  Review  of  all 
thofe  former  Difpenfations  of  Grace,  which  are 
more  largely  explained  in  the  foregoing  Sermon. 

Th^firjl  is  that  of  Adam,  No  fooner  was  Man 
fallen  from  his  State  of  Innocency,  and  had  loft  all 
reafonable  Hopes  of  Happinefs,"  according  to  that 
Conftitution  and  Covenant  in  Paradife  which  our 
Divines  have  gericrally  ciUed  the  Covenant  of  Works ^ 
but  the  Goodntfr.  of  Cod  Wi.s  manifefted  in  reveal- 
ing to  Adui's  the  Covenant  "or  Confitution  of  Grace^ 
as  it  was  contained  ia  this  obfcu;e  Promife,  the  Seed 


Ser.  XIIL  Chrijliaji  Difpe?ifatioH.  241 
of  the  Woman  jkall  bniife  the  Head  of  the  Serpe^w, 
which,  in.  the  Language  of  the  New  Teftamear, 
fignifies  that  the  Saviour,  i?i  the  Fulnefs  of  Ttjucy 
fliould  be  bor?i  of  a  Womaji,  and  fliould  dejiroi  thin 
Work  of  the  Devil  This  firft  Promile,  doul  t  efi>, 
was  more  largely  explain'd  to  our  firll:  Parents, 
which  encouraged  finful  Mankind,  by  the  Hopes  of 
a  Saviour  and  of  Acceptance  with -God,  to  repent  of 
their  Tranfgreflions  and  return  to  their  Maker  in  a 
way  of  new  Obedience.  This  is  that  Gofpel  which 
is  the  fame  in  all  Ages,  and  which  runs  through  all 
the  Bible;  {yrz}j  that  there  is  Forgivenefs  for  iin- 
ful  Men  who  return  to  God,  and  this  is  to  be  ma- 
nifefted  through  a  Saviour.  But  in  the  fcveral  Dif- 
coveries  of  this  Gofpel  to  Men,  there  were  feveral 
additional  Duties  or  Promifes,  or  both^  which  dif- 
tinguifh  them  into  what  we  call  different  Difpcn- 
Jdtions, 

This  Conftitution  or  Covenant  of  Gi^ce,  in  it^ 
Difpenfation  to  Adam^  had  the  Appointment  of 
Sacrifices  fuperadded,  which  were  Figures  of  Chriir, 
the  true  Sacrifice  of  Atonement.  This  Covenant 
was  alfo  confirmed  to  Noah  and  his  Sons  afcer  the 
Flood,  with  fome  further  Precepts  about  the  Dif- 
tindions  of  Meats ^  and  the  Punilhment  of  Murder, 
and  the  Promife  that  the  Earth  fhould  be  no  more 
deftroy'd  by  Water,  of  which  the  Rain-bow  was  an 
appointed  Seal :  This  is  that  Difpenfition  by  which 
Job  and  Melchifcdeck  alfo  were  faved,  with  many 
others  in  that  early  Age  of  the  World. 

The  fame  Covenant  was  continued  to  Abraham, 
with  fome  clearer  Promifes  of  the  Mcfjiah  or  Sa- 
viour. T^he  Gofpel  was  preached  to  Abraham,  Gal, 
iii.  8.  together  with  the  Addition  of  a  promiied  In- 
heritance m  the  Land  of  Canaan,  as  a  T}'pe  oi  Ilea- 

VoL.  I.  R  vcn. 


242  'The  Excellency  of  the 

ven,  and  the  peculiar  Precept  of  Circumcifion^  which 
was  a  Figure  of  the  Mortification  of  Sin.  This  is 
called  the  Dlfpenfation  o/' Abraham. 

The  fame  gracious  Covenant  or  Gofpel  was  yet 
farther  revealed  to  Mofes,  and  by  him  to  the  Na- 
tion oil/raely  in  the  Wildernefs  of  Sinai,  This  was 
called  the  Levitical  or  Mofaical  or  the  Jewijb  DiJ- 
penfation.  Heb,  iv.  2..  The  Go/pel  was  preached  to 
them  as  well  as  unto  us.  And  here  the  Law  and 
Will  of  God  were  more  explicitely  fet  before  them, 
and  their  Encouragements  to  Repentance,  and  Hope 
in  Divine  Mercy  for  eternal  Life  grew  greater,  by 
the  many  Difcoveries  of  Grace  they  enjoy'd,  and  by 
the  dwelling  of  God  among  them  upon  the  Mercy- 
feat.  Here  alfo  there  were  a  multitude  of  Emblems 
01*  Signs  and  Pledges,  both  of  the  Bleffings  of  God 
and  the  Duties  of  Man,  which  are  ufually  called 
the  Jewiflj  Ceremonies. 

But  it  mufl:  be  obferved,  that  in  this  Dilpenfation. 
of  Mofcs  there  were  very  many  Precepts  and  Pro- 
mifes  of  a  carnal  and  temporal  kindfuperaddedtothe 
Gofpel  of  Grace,  which  Precepts  and  Promifes  to- 
gether with  the  Ten  Commands  conlidered  a-part 
from  the  Gofpel,  made  up  that  Sinai-Covefianf^ 
which  was  really  a  Covenant  of  Works;  it  was 
made  between  God^  as  the  political  Head  or  King 
of  that  People  3  and  thtjews,  as  his  Subjects ;  and. 
it  was  by  the  Obfervance  of  this  outward  Covenant 
the  Jews  were  to  enjoy  the  Land  of  Canaan y  and. 
temporal  Bleffings  therein. 

Let  it  be  well  confidered,  that  this  Sinai- 
Covenant  (which  is  often  called  the  Law  in  Scrip- 
ture, and  which  in  this  Chapter  is  called  the  Jirjl 
Covenant)  was  a  diftindt  thing  from  the  Covenant 
of  Grace  or  that  Gofpel^  which  fecretly  ran  through 

all' 


Ser.  XIII.     Chrijlian  Difpe?tfation.      243 
all  the  Difpenfations,  and  which  was  iiichidcd  in 
this  Difpenfation  alfo;  that  Gofpel  which  in  fonie 
clear  Expreffions,  and  many  Types  and  dark  I  Tints 
was  witnejs'd  by  the  Law  and  the  Prophets,  Rom! 
m.  21.  and  by  which  ho\h  Abraham  and  David, 
and  the  pious  Jews,  were  pardoned  and  faved,  as 
St.  Paul  proves  in  Ro7n,  iv.     The  great  Apoftle,  in 
his  Epiftles  to  the  Romans,  and  Galatians,  and  He^ 
brews,  is  often  teaching   them,  that  this  Sinai-Co-^ 
venmt,  this  Law  of  Mofes,  with  all  the  Ceremonies 
of  it,  could  not  give  them  Life,  Gal  An,  21.  that 
is,  Pardon  of  Sin,  and   eternal  Salvation,  when  'tis 
confidered  as  a  diftind:  thing  from  the  Conftitution 
or  Covenant  of  Grace,  which  was  fhadow'd  out  by 
it :  And  'tis  in  this  Senfe  chiefly  the  Apoftle,  in  the 
Verfes  following  my  Text,    tells  them.  The  firji 
Covenant  was  not  faiiltlefs,  i.  e.  was  not  fufficient  to 
fave  finful  Men,  or  make  them  holy  and  happy ;  and 
therefore,  he  often  warns  them  againil  trufting  in 
it  for  Salvation^  and  affures  them,  that  it  waxed  old 
in  his  Day,  and  was  vanijhing  away,  ver.  7^  and  13, 
and  that  a  new  Covenant  is  now  introduced,  that  is, 
the  Chrijlian  Difpenfation,  or   the  Gofpel  'itfelf,  in 
the  moft  fpiritual  Manifeilation  of  it.     Now  as  Mo- 
fes was  the  Mediator  of  this  Covenant  of  Sinai,  and 
Aaron  the  Prieft  obtained  the  Miniftry   thereof,  as 
in  the  foregoing  Chapters,  fo  in  my  Text   the  Son 
of  God,  being  manifefl  in  the  Flelli,  is  that  High 
Prieft  who  hath  obtained  a  more  excellent  Mi?n/lr\^ 
than  Aaron^  a?jd  is  the  Mediator  of  this  Covenant, 
which  is  better  than  that  ^*  Mofes,  and  which  is  ef 
tablifnd  upon  better  Promifes. 

Here  let  it  be  obferved  alfo,  that  this  Chrijlian 

Difpenfation  of  the  Covenant  of  Grace,  which   is 

called  \htfccond  or  new  Covenant,  h  not  only  better 

R  2  thin 


244  ^^^  Excellency  of  the 
th..n  the  mere  outward  Covenant  of  Sinai  ox  J^ew^ 
i^Laiv  ofmrh,  by  the  Obfervance  whereor  the 
t«re  to  oVim'temporal  Bleffings ;  but  it  is 
Sir  than  the  whole  Dijhcnfitton  cJMoJes  even 
aslncludmg  in  it  the  fpiritual  Couflitution  or  Cove- 
mntofGrtce;  'tis  better  than  all  the  former  Dif- 
pe  to  of  this  Covenant  of  Grace  that  God  ever 
^ave  to  Men,  and  tl^t  will  appear  in  the  following 

^''TrhcChriftian  Difpcnfation,  or  the  NewTef- 
tament    tho'  it  be  a  Vich  Difcoveiy  ot  Grace,  yet 
fZTtains  the  faire/i  and  fulkji  Reprejentamn  of 
i   M   al  lJ.     That  La^^  •which  u  oj  eterna 
OhU'ration  upon  all  Mankind,  is  more  parttcularfy 
.l^ahere    than   in  am  of  the  former  Dfenja- 
'£     The  Beauties  of  Holinefs  which  run  through 
Slaw,  fliine  with  a  fairer  Light  under  the  Gofpel 
of  Cbr  ft      The  Duties  of  Worthip,  Obedience  ana 
sSS^n,  which  we  owe  to  God,  the  Du.js  o 
T.ftice    Truth  and  Love,    which  we  owe  to  oui 
fcobour,  and  the  Duty  of  Sc.briety  andTempe- 
t-nce     which  we  owe  to  ourfeives,    are  fet  toith 
rre'at Va^c  in  the  New  Tdlai^-  by  d.e  ApoJ  -, 
Jejus  Chrift  having  begun  this  Work    "^  j  '^JJl-J- 
lent  Sermon  on  the  Mount,  m  the  5th,  6ai,  and  /th 
Chapters  of  Matthe^c.     Here  ^^  t°'J?'^|'^"  J  ^^  '^'^ 
I  aw  of  God  are  repreiented  in  their  full  Ex.ent,  aS 
S  'equire  the  Obedience  of  the  Heart  as  well  as  o 
the  Life    as  they  relate   to   our  inward  Thoughts 
IndAWaions  as'well  as  outward  Aftions.     As  for 
Se  Dodtrine  and  Duty  of  Chriftian  Love,  For- 
c5.rance,    and   Forgivenefs   of    Enemies      and    a 
llidine^  to  return  Good  for  Evil,  it  is  either  ra.fed 
to  '--h-r  Degrees  than  before,    or  at  leaft  it  is  ex- 
pl;;;^  b  a  more  fpiritual  and  fublimer  bcnfe  thxn 


Ser.  XIII.    Chrtjltan  Dlfpcnfatwu       245 

the  Jews  were  ever  acquninted  with,  and  enforced 
by  fuperiour  Motives,  and  through  the  Aids  of  Di- 
vine Grace  thoufands  of  Chrillians  have  lived  lio- 
nourably  in  the  Pra6lice  of  it, 

II.   In  the  Chrifiian  DiJpe?2p.tio?7,  the  Gojpel  cr 
Covenant  of  Grace    is  revealed  more  perfectly  and 
plainly  than  ever  before  \  not    in  obfcure  Exprcfjions^ 
in  Types   and    carnal  Metaphors^  but   in    its  oivn 
proper  For  in  and  Language,  i.  e.  as  a  Covenant  rela- 
ti?ig  to  Things  fpiritual  and  eternal.     Every  Cove- 
nant between  God  and  Man,  in  the  moll:  complete 
Senfe  of  the  Word,   implies  fome  Engagements  on 
our  fide,    which   are   appointed  Duties^   and  fome 
Engagements    on    God's  fide,    which  2.vt  promt  fed 
Bleffings,     Now  in  both  thefe  refpedls,   the  Cove- 
nant of  Grace  is  revealed  in  the  New  TeHament,  in 
a  much  more  plain  and  exprefs  manner  than  in  tbr- 
mer  Difpenfations.     The  Blcfings  of  the  Covenant 
of  Grace^  are  Regeneration  or  a  Change  of  Heart, 
Pardon  of  Sin,    Jufiification,  and  Acceptance  with 
God,   Adoption  into  his  Family,  Vv'hcreby  wc  are 
made  his  Children,   Sandlification  of  our  Natures, 
or  being  renev/'d  after  the  Image  of  God,  Afiiftance 
to  perform  Duties,  and  Support  under  Troubles,  com- 
fort in  Life  and  Death,  and  evcrlafring  Joy  in  another 
World  in  the  Preience  of  God  and  our  Blcfled  Sa- 
viour.  Thefe  are  inoPc  plainly  defcribcd  in  the  Nev/ 
Tefl:ament.  Tlie  t)uties  of  this  Covenant  are  Faith  or 
Truit  in  a  Mcfiah,  who  is  much  better  tnown  now 
having  ad:aally  appeared  in    thx   Fle(h,   unfeio;ncd 
Pvcpentance  tov/ard  God,    ConfelTion  of  Sin,  Con- 
verlc  with  God  in  fecret  Prayer,   Love  to  God  as  a 
Father,  Delight  in  him,  joyful  Hope  in  his  promifcd 
Mercy,  Zeal  for  liis  Honour,  and  fincere  Obedience 
arifing  from  a  Principle   of  Faith  and  Love.     All 
thefe  are  more  exprefsly  required  in  our  Gofpel. 

R  ;:  I 


246  ""The  Excellency  of  the 

I  grant  that  the  chief  of  thefe  things  were  conr 
tain'd  alfo  in  the  former  Difpenfations,  particularly 
the  Jewijh  ^  but  many  of  them  were  there  vail'd 
under  Types  and  Figures,  and  dark  Shadows ;  fo  that 
the  Je'ws  were  ready  to  take  up  with  thefe  Shadows, 
inftead  of  the  Subftance.  And  befides,  thefe  fpiri- 
tual  Promifes  and  Precepts  of  the  Gofpel  were  then 
mixt  with  fo  many  carnal  Commandments,  and 
temporal  Promifes  of  the  Sinai-Cove?2a?it^  that  the 
Jews  knew  not  well  how  to  diftinguifli  them :  they 
were  too  often  ready  to  negledt  the  inward  and  fpi- 
ritual  Conftitution  or  Covenant  of  Grace,  that 
ran  through  all  the  Diipenfations  of  God,  as  well  as 
the  more  fpiritual  Duties  of  the  Moral  Law  -,  they 
were  ever  miftaking  their  Covenant  of  Sinai ^  which 
confifted  of  fo  m.any  political  and  ceremonial,  as 
well  as  moral  Preceps  and  temporal  Promifes,^  for  the 
very  Covenant  of  Grace  and  Salvation  itikM:  And 
accordingly,  by  an  outward  Obfervance  of  thefe  Pre- 
cepts, they  hoped  for  the  Pardon  of  all  their  Sins, 
and  eternal  Life.  This  was  the  Miftake  into  which 
they  were  always  running,  and  which  kept  them 
from  receiving  the  Gofpel  of  Chrijf, 

But  now  the  Chriflian  Diipenfition  fets  the  Co- 
venant of  Grace  and  Salvation  before  us,  in  its  own 
fpiritual  Language,  in  a  clear  and  diftindl  Light,  and 
without  a  Vail ;  fo  that  we  plainly  behold  the  free 
and  rich  Grace  of  God  in  this  Covenant,  how  it  has 
wrought  in  every  Age,  towards  the  Recovery  of 
Mankind  from  the  Ruins  of  our  Fall,  how  it  pro- 
ceeds from  Step  to  Step  in  its  own  glorious  way,  how 
it  works  to  reilore  us  to  the  Favour  of  God  and  his 
Irnage,  and  becomes  more  abundantly  effeiflual  tp 
turn  the  Hearts  of  fmful  Men  to  God,  and  bring 
them  to  BlefTedncfs.  The  Vifion  of  Grace  and  Glo- 
ry 


§ER.  XIIL      Chrijlia?!  Dtfpe?ifation.     24.7 

ry  in  the  New  Teftament  is  written  fo  plain,  that 
he  that  runs  may  read  it ;  the  High-Way  of  Repen- 
tance, Faith  and  Holi?2eJs,  which  leads  to  eternal 
Life,  is  laid  (o  open,  that  the  Stranger  and  uay- 
Jaring  Ma??^  thd  a  Fool^J]:all  not  err  therein^  as  tihc 
Prophet  Ifaiah  hath  foretold.  Ifa,  xxxv.  8.  And  it 
may  be  obferved,  that  when  the  ancient  Prophets 
fpeak  of  tliefe  Evangelical  Duties  and  Bleflings  in 
the  clearefl  Language,  it  is  generally  in  fome  Pre- 
di^ion  of  the  Chrijlian  Age,  and  the  Happinefs  of 
this  laft  Diipenfation. 

in.  The  Rites  and  Ceremo7iies  which  are  fuper- 
cdded  to  the  Covenant  of  Grace ^  in  the  Chrijlian  Dif- 
pen] at  ion  of  it^  are  much  preferable  to  thofe  in  fo?-- 
mer  times ^  and  that  in  three  refpeBs  ;  they  arc  feiv^ 
er^  they  are  clearer^  and  they  are  much  more  eafy. 

They  are  much  fe^ivcr  than  the  Ceremonies  of  the 
fewijh  State.  What  a  Multitude  of  Ceremonies 
were  they  incumbered  with !  What  a  numerous 
Train  of  A<5lions  and  Abftinences  are  required  in 
the  Law  oi  Mofes  !  What  Wafhings  and  Sprinklings, 
what  numerous  Purifications  by  Water  and  Blood, 
what  continual  Danger  of  new  Defilements  at  home 
and  abroad,  by  night  and  by  day,  fo  that  Man,  W^o- 
man  and  Cb.ild  were  forced  to  be  upon  a  perpetual 
Watch,  left  they  fhoukl  be  polluted  in  their  P'ood, 
in  their  Raiment,  in  their  Habitation,  or  in  tlie  com- 
mon Adions  of  Life?  And  what  innumerable  Ce- 
remonies of  Worlhip  belonged  to  the  Service  of  the 
Tabernacle  and  Temple  !  What  frequent  Journies 
from  one  end  of  the  Land  to  the  other,  and  mulli- 
plied  Forms  of  Religion  at  the  Tabernacle  !  Where- 
as in  the  Chrijlian  State  there  are  but  two  Ceremo- 
nies appointed,  (viz)  that  of  Baptijm  and  the 
Lords  Supper,     There  is  no  danger  tl:at  tb.e  fpiritual 

R  4  par: 


2  4-S  T^he  Excellency  of  the 

part  of  it  fliould  be  overvvhelm'd,  buried  and  loft 
in  the  Multitudt  of  Rites  and  carnal  Ordinances, 
which  was  often  the  Cafe  under  the  Jc^i'iJJj  State. 

Jlgain^  Thefe  Ordinances  of  the  New  Teftament 
are  much  more  eaf)\  and  lefs  biirthenfome  and  expe?!- 
Jive  than  thofe  of  the  former  DifjDenfations.  To  wafli 
with  Water,  to  break  a  little  Bread,  to  pour  out  a 
little  Wine,  and  to  eat  or  drink  in  a  fmall  Quantity, 
are  no  fuch  Yokes  of  Bondage  as  thofe  who  went  be- 
fore us  in  every  Age  have  faftain'd.  As  for  the 
Mofaick  Rites,  they  were  exceeding  expenlive  and 
burthenfome  indeed,  beyond  all  our  prefent  Power 
of  Defcription  3  and  even  the  Difpenfations  of  Adam 
and  Noah^  widi  their  continual  Sacrifices,  and  the 
Rite  of  Circumciiion,  which  was  added  in  Abra- 
ham\  days,  had  fomething  in  them  much  more  coft- 
ly,  bloody,  and  painful  than  thefe  two  eafy  Ceremo- 
nies of  the  New  Teflament. 

And  as  the  Cerem.onies  of  Chriflianity  are  fewer 
and  eaiier,  io  they  are  much  clearer  in  their  Dc- 
fign  and  Manner  of  Re  prefent  at  ion  ^  than  mofi:  of 
the  Rites  annexed  to  the  former  Difpenfitions  :  they 
li.ve  a  more  natural  and  direct  Tendency  to  explain 
and  illuflrate  the  Covenant  of  Grace,  and  to  alliil: 
the  Obfeivance  pf  it.  When  the  Body  is  wafli'd 
v/ith  Water  in  Baptifm^  it  very  clearly  reprefents, 
that  our  Souls  muil  pafs  through  the  Laver  of  Re- 
generation, or  that  we  muft  have  the  Spirit  of  God 
iiied  down  upon  us,  to  cleanfe  us  from  our  Defile- 
ments, The  Bread  broken,  and  the  Wine  pour'd 
out  in  the  Lords  Supper^  diftindlly  rcprefcnt  the 
Body  oiChrifl  broken  on  theCrofs  for  our  Sins,  and 
his  Blood  pour'd  out  as  an  atoning  Sacrifice  :  and  the 
Actions  of  Eating  and  Drinkiiig  do  as  evidently  hold 
forth  our  part;4king  of  tlie  Bleflings  purchafed  by  the 
•  •  Blood  ^'' 


Ser.  XIII.     Chrijlian  Dtfpenfatioit.      249 

Blood  and  Death  of  the  Son  of  God.  This  Rite  alfo 
folemnizes  and  confirms  the  Covenant  of  Grace, 
which  God  hath  made  with  us  through  his  Son  "Je- 
fus  Chriji^  by  our  hearty  Confent  thereto,  which 
is  exprefled  by  eating  and  drinking  in  his  Prcfencc, 
and  at  his  Table. 

IV.  The  Son  of  God^  who  was  the  real  Mediator 
of  the  Covenant  of  Grace,  through  all  former  Di/'- 
penfatiojis,  has  condefcended  to  become  the  njifiblc 
Mediator  of  this  Dijpenfation,  So  faith  my  Text, 
He  is  the  Mediator  of  this  Better  Covenant,  He 
began  his  Oflice  of  Mediation  between  God  and  Man 
indeed  in  thofe  early  Counfcls  and  Tranfidions  with 
God  the  Father,  before  the  World  was  made,  which 
are  called  the  Cr):vei2ant  of  Redemption,  and  of  which 
you  have  heard  in  a  former  Difcourfe  :  He  appear- 
ed in  the  Old  Teftament  in  the  Form  of  God  \  and 
tho'  he  was  fomctimes  called  the  Angel  of  the  Lordy 
and  the  Angel  of  his  Prcfencc^  yet  he  often  appeared 
as  God  hirnfelf  as  Jehovah  dwelling  in  a  Cloud  of: 
Glory,  in  Liglit  or  Flame ;  and  as  he  was  one 
with  the  Father,  fo  in  his  vifible  Appearances  he 
reprefented  God,  even  the  Father,  both  to  the  Pa- 
triarchs and  to  the  Jews,  in  his  Grandeur  and  Ma- 
jefly,  as  well  as  his  Mercy.  But  in  this  laft  Dif- 
penilition,  lie  appears  vifibly  and  plainly  as  the  one 
Mediator  between  God  and  Man,  when  he  difcovers 
hirnfelf  as  the  Son  of  God,  and  as  the  Man  Chrijl  Je- 
fus,  Joh.  iii.  16.  And  fo  St.  PW  more  exprefsly  fpeaks 
in  I  Ti?n,  ii.  5.  The  Lord  Jefus  in  the  Courfe  of  hi,^ 
Miniilry,  and  efpecially  at  the  end  of  it,  gave  fome 
Notices  that  he  was  our  Mediator  with  God,  and 
that  he  came  to  give  his  Life  as  a  Ranfomfcr  Sin- 
ners, and  to  make  Peace  with  his  Blood  :  before  he 
died  and  rofe   again,    and  afccnded,  he  gave  us  a 

Pattern 


250  The   'Excellency  of  the 

Pattern  of  his  pleading  with  the  Father,  in  the  17th 
Chapter  of  the  Gofpel  of  John  -,  and  he  appears  now 
as  St.  Paul  reprefents  him,  as  our  Mediator  and  In- 
terceffor  in  his  human  Nature,  before  the  Throne  of 
God.  Mofes  the  Mediator  of  the  Jewt/Jj  Covenant, 
with  all  his  Virtues  and  Graces,  with  all  the  facred 
Intimacy  to  which  God  admitted  him,  and  with  all 
the  fliining  Honours  with  which  God  in  veiled  and 
furrounded  him,  was  not  comparable  to  the  Media- 
tor of  the  New  Covenant,  the  Son  of  God  himfelf, 
ihe  Bright7iefs  of  his  Father  s  Glory,  the  exprefs  Image 
of  his  Perfon,  who  lay  iii  the  Bofom  of  the  Fa- 
ther before  the  Foundation  of  the  World,  but  feven- 
teen  hundred  Years  ago,  was  made  Flejl\  and  dwelt 
among  us.   Johni.  14,18. 

And  let  it  be  further  obferved  here,  that  every 
thing  which  we  have  to  do  with  God  by  a  Media- 
tor, is  much  more  clearly  and  exprefsly  fet  before 
us  in  the  Nev»^  Tellament,  than  in  all  fornier  Difpen- 
fations.  Tho'  fefus  was  always  the  Mediator  of  the 
Covenant  of  Grace,  yet  the  Antients  kr.ew  fo  little 
of  him  under  this  exprefs  Charader,  that  you  find 
neither  Abraham ,  nor  David^  nor  Ifaiah,  nor  thofe 
which  were  mod  enlighten'd  in  divine  Things,  make 
much  ufe  of  his  Name  in  their  Addreffes  to  the  Fa- 
ther, nor  make  plain  mention  of  drawling  near  to 
God  by  a  Mediator.  But  if  we  Chriitians  call  upon 
God,  and  draw  near  to  him,  we  have  the  prevailing 
Name  of  Chrijl  given  us  to  plead  at  the  Throne  -,  if 
we  apply  to  the  Mercy  of  God,  it  is  by  fejus  Chriji, 
the  great  Reconciler  j  if  we  offer  our  Sacrilices  of 
Praife  and  Thankfgiving  to  the  Father,  they  will  be 
well  received  through  Chrifl  his  firft  beloved  Son. 
We  mulT;  do  all  and  every  thing  in  the  Chrtjiian 
Life  through  fefus  Chrifl  and  there  we  are  fecure 

of 


Ser.  XIIL     Chrijiian  Difpenfation.      251 

of  finding  Acceptance  with  God.  Colof.  iii.  17. 
Whatever  ye  do  in  IVordor  Deed,  do  all  in  the  Name 
of  the  Lord  J  ejus  Chriji,  giving  thanks  to  God  and 
the  Father  by  him, 

V.  This  Dijpenfat ion  of  the  Gofpel  is  not  confind 
to  one  Family,  or  to  one  Nation,  or  to  a  few  Ages  of 
Men,  but  it  fpreads  through  all  the  Nations  of  the 
Earthy  and  reaches  to  the  end  of  Time,  That  oi  Mo- 
fes  was  confined  to  one  Nation  only  3  that  oi  Abra-- 

ham  to  one  Family,  and  chiefly  limited  to  his  Son 
Ifaac,  The  Difpenlations  of  Adam  and  Noah  arc 
more  general  indeed,  and  may  be  reprefented  as  •ri- 
ven to  all  Mankind ;  becaufe  thefe  were  the  two 
great  Fathers  of  all,  one  before  the  Flood,  and  the 
other  after  it :  But  then  each  of  thefe  Revelations 
was  left  to  the  Care  of  one  Family  to  publifli  it  to 
all  Mankind,  who  were  to  be  their  Polterity.  But 
the  Chrijiian  Difpenfetion  is  and  fliall  be  convey'd 
through  the  World,  to  all  the  Heathen  Nations,  as 
well  as  to  the  Jev;4,  and  that  by  a  Multitude  of  Mef- 
fengers,  by  Apofilcs  and  Evangelifts,  Prophets  and 
Teachers,  endowed  with  the  Gifts  and  Powers  of 
the  BlefiTed  Spirit,  and  fent  forth  for  this  purpofr. 
And  it  has  been  preferved  and  convey'd  even  to  our 
Nation,  and  to  our  Day,  by  the  Writings  of  the  A- 
poflles,  and  the  Miniftrations  of  the  Preachers  of  the 
Gofpel  through  every  Age,  and  it  fpreads  the  rich 
Grace  of  God,  and  the  Salvation  of  Chrijl,  to  the 
very  Ends  of  the  Earth  ;  nor  fliall  any  other  Dit- 
penfcition  fuccecd  it.  Other  Religions  of  (rod's 
own  Appointment  are  worn  out,  and  vaniHied 
away,  but  this  being  once  introduced,  muft  abide 
for   ever. 

VI.  I  might  add  here  fome  otiier  Charadfcrs  of 
the  Chrifian  Difpenfation^  which  the  Apollle  gives  it 

in 


2  <;  2  The  Excellency  of  the 

in  2  Cor,  iii.  whereby  he   exalts  it  above  all  the  ^t- 
ligion  of  the  y^'zt'j,    and  efpecially  far  above  the  aS/- 

nai-Covena72t.  That  was,  faith  he,  the  Mlnijl ration 
of  the  Letter^  a  Difpenfation  which  confifted  much 
in  outward  Forms  and  Figures,  and  Types,  this  is 
the  Mmijlration  of  the  Spirit^  i,  e.  either  of  the  Sub- 
ftance  and  the  Thing  fignified  in  thefe  Types,  or 
wherein  the  Spirit  of  Grace  is  more  eminently  pour'd 
out  on  Mankind,  for  Converiion  and  Salvation  :  ei- 
ther of  thefe  Senfes  may  give  it  this  Name.  That 
was  written  only  in  Tables  of  Stone ^  this  in  fiefbly 
I'ables  of  the  Heart,  by  the  Spirit  of  the  livi?jg  God. 
That  v/as  a  Miniftration  of  Terror  and  Coiiderniiation 
and  Deaths  in  outward  terrible  Appearances  of  God 
on  Sinai,  and  it  kept  the  People  under  a  Spirit  of 
Bondage  and  Fear  :  this  is  the  Minif  ration  ofRigh- 
teoufnefs  and  'Life,  inafmuch  as  all  the  Springs  of 
Pardon  and  Life,  Hope  and  Happinefs  are  fet  open 
in  the  Gofpel  of  ChrijL     But  I  oroceed  to  the 

Vllth  and  lafl  Particular,  ifhe  Encouragements 
and  perfuafve  Helps  'which  Chrijiianity  gives  us  to 
fulfil  the  Duties  of  the  Covenant,  are  iniichfuperioiir 
to  tho/e  "which  ivere  enjoy'd  under  any  of  the  fortner 
Di/penfatioJis,  Now  thefe  conlift  chiefly  in  Exam- 
ples and  Motives, 

Do  Exa?npks  invite  us  to  our  Duty,  and  by  a 
foft  and  fecret  Inlluerxe  encourage  and  lead  us  on 
to  the  Performance  of  it  ?  Such  indeed  were  the 
Names  of  Abraham  and  David,  each  in  their  Day 
a  happy  Pattern  to  their  feveral  Ages :  But  in  my 
opinion  all  the  Praifes  which  arc  due  to  David  and 
Abraham,  fall  fu'  fliort  of  the  Labours  and  Sufter- 
ings,  the  Zeal  and  Patience,  the  Holinefs  and  the 
Love  of  that  Divine  Man  St.  Paul,  whofe  Life  is  re- 
commended as  iin  Exam.plc  to  the  ChiilUim  World  : 

An4 


Ser.  XIII.  Chrijlian  Difpenfatioiu  253 
And  neither  David  nor  Abraham^  nor  any  of  the 
ancient  Saints,  who  had  each  of  them  their  Blc- 
miflies,  are  to  be  compar'd  with  the  more  excellent 
and  perfedl  Pattern  of  "^fcfiis  the  Son  of  God,  who 
Vi'-2&hol)\  bar  ink fs^  iinde filed  ajid  fepar  ate Jrom  Siiviers^ 
who  was  without  the  leift  Blemifh  in  Heart  and 
Life  :  he  hath  given  us  a  glorious  Example  of  Piety, 
Virtue  and  Goodnefs,  incomparably  fuperiour  to  all 
former  Ages ;  'tis  rngft  inviting  indeed^  and  yet  in- 
imitable by  all  that  follow. 

Let  us  next  confider  our  various  Motives  to  Duty 
under  the  New  Teftamcnt. 

Are  xh^  Motives  of  Love  and  Gratitude  powerful 
Principles  to  encourage  and  perfuadcus  to  every  adtive 
Service  ?  Such  indeed  were  the  Bleliings  and  Gifts 
w^hich  God  beftow'd  on  Men  under  former  Difpen- 
dtions.  But  what  were  all  thofe  Gifts  and  Bieilings 
in  comparifon  of  the  iinjpeakable  Gift  of  his  own 
Son,  to  die  as  a  Sacrifice  in  our  ftead,  which  is  one 
of  the  chief  Themes  and  Glories  of  the  Chriflian 
Revelation.  ?  The  Love  of  God  to  us^  made  vilible 
in  the  Sufferings  of  the  Son  of  God  for  our  Sins,  car- 
ries with  it  a  more  abundant  Force  of  Perfuafion  to 
work  upon  our  Gratitude  and  our  Love,  than  all  the 
Difcoveries  of  Grace  from  the  Days  oi  Adam  till  this 
Day.  Plow  can  we  fin  againil  fuch  aftonifliing  Good- 
nefs ?  againft  fuch  a  iliblime  Lilian ce  of  Divine  Com- 
paffion  ? 

Are  the  Promifes  and  T^hreatnings  of  God  ano- 
ther Set  of  Motives  to  Duty  ?  Do  the  awful  Glories 
and  Terrors  of  a  future  and  eternal  World  work  up- 
on all  the  Springs  of  our  Adivity  and  Diligence,  by 
Hope  and  Fear"?  Yes  certainly,  in  a  high  degree. 
But  the  former  Dilpenfations  had  but  few  of  thefc 
eternal  Terrors  and' Glories,  thcic  Threatnings  and 

promifss 


254  ^^  Rxceilencj  of  the 

Promifes  relating  to  an  invifible  State.  All  beyond 
Death  and  the  Grave  had  a  Gloom  and  Darknefs  up- 
on it  in  former  Times,  except  here  and  there  a 
Glimpfe  of  Light  that  was  ihot  in  between  the 
Clouds.  A  few  bright  Sentences  colledled  from 
David,  IJaiah,  and  Da?iiel,  were  fome  of  the  chief 
Difcoveries  that  we  know  of  in  thofe  ancient  Ages  5 
but  in  the  New  Teftament  the  Gates  of  the  other 
World  are  thrown  open  ;  a  Heaven  of  Happinefs  and 
a  Hell  of  Mifery  are  difcovered  there,  and  fet  before 
us^  in  a  divine  Light.  The  Bleffednefs  of  departed 
S2\v\iswhoJee  the  Face  of  God,  and  the  Agonies  and 
Outaies  of  the  Sinner,  who  lifts  up  his  Eyes  in  the 
Place  oj  Torment,  are  reveal'd  to  us  and  defcrib'd  in 
the  Speeches  of  Chriji  and  the  Writings  of  his  Apo- 
ftles.  The  awful  and  glorious  Scene  of  the  Day  of 
Judgment  is  fpread  out  at  large  in  the  Chri/iian  Dif- 
penfation,  together  with  the  Decifion  of  the  eternal 
States  of  the  Righteous  and  the  Wicked  according 
to  their  Works,  when  everlafting  Joy  or  everlafting 
Sorrow  fliall  be  the  Portion  of  every  Son  and  Daugh- 
ter of  Mam,  If  Hope  and  Fear  have  any  Power  in 
Mankind,  to  awaken  them  to  an  Abhorrence  of  Sin, 
and  the  Practice  of  Holinefs,  furely  thefe  Motives 
of  tlie  New  Teftament,  which  have  fo  tranfcen- 
dent  an  Influence  on  our  Hope  and  Fear,  are  of  the 
moil  efFediial  and  conilrainino;  kind. 

Bat  this  leads  me  to  ih&fecond  Part  of  my  Text, 
which  correlponds  with  the  appointed  Theme  of  my 
Difcourfe ;  and  that  js,  The  Excellency  of  the  Promi- 
fes^ of  the  New  Covenant,  as  St.  Paul  tells  us.  This 
New  Covenant  is  cflabliih'd,  appointed  or  conftituted, 
upon  a  Set  of  better  Promifes. 

The 


Ser.  XIII.    Chrtjlian  Difpenfatio??.       255 

The  Promifes  of  the  New  Tejiame?it  will  appear 
to  be  much  fuperiour  to  thofe  of  the  Old,  if  we 
confider  what  was  hinted  before,  that  they  contain 
in  them  fuch  Blefiings  as  were  fcarce  known  under 
the  former  Difpenfations,  or  at  leaft  were  fo  exprefs'd, 
that  it  was  hard  to  read  them :  but  in  the  Gofpcl 
thefe  future  Scenes  of  folemn  Glory  are  fet  before 
our  Eyes  in  the  clearell:  Language.  We  hear  the 
Voice  of  the  Archangel,  and  the  Trump  of  God ; 
we  fee  the  Dead  ariling  out  from  their  Graves,  a 
glorious  Army  of  Saints  and  Martyrs  Ipringing  at 
once  out  of  the  Duft,  and  their  Bodies  all  bright 
and  active,  vigorous  and  immortal.  We  behold 
yefus  the  Saviour  and  the  Judge  upon  the  Throne, 
and  his  faithful  Followers  at  his  right  Hand,  invef- 
ted  with  publick  Honours.  We  hear  the  happy  Sen- 
tence pronounced  upon  them,  Comt\  ye  BlelJed  of?7iy 
Father^  inherit  the  Kingdom,  We  behold  them,  as 
it  were,  reigning  with  Chrijly  upon  his  Throne^  and 
afcending  with  theii*  Lord,  to  dwell  for  ever  in  hij; 
Prefence. 

Jlgain^  The  Apoftle  has  taught  us  to  look  upon  all 
the  Promifes,  as  lealed  to  Believers  by  the  Blood  of 
the  Son  of  God,  and  fecured  to  Chriftians  by  the  Re- 
lurredlion  and  Exaltation  of  their  Mediator  -,  for  the 
Father  hath  put  all  Power  into  his  hand,  and  he 
has  taken  poffeffion  of  the  heavenly  Inheritance  in  our 
Name  ;  Becmije  I  live^  yejhall  live  aljh,  John  xiv. 
19. 

Yet  farther,  the  New  Teftanient  confirms  all  the 
beft  Promifes  of  the  Old,  and  claims  them  for  itfelf ; 
for  they  were  eminently  made  with  a  deiign  for  the 
Days  of  the  Mefliah,  as  mai:iy  of  them  exprefsly  in-- 
form  us.  New  Hearts  and  new  Spirits^  taking 
away  Iniq^iiity^  and  r erne mbring  Sins  no  inorc^  writiyig 

the 


256  T^he  Excellency  of  the 

the  Lau^  hi  the  Hearty  and  the  dwelling  of  God  a^ 
mongji  thein^  and  their  Afllirance  of  not  departiiig 
from  Gody  are  fuch  Promifes  as  the  Prophets  Jere- 
miah and  Ezekiel  more  diredly  pronounced  on  the 
Subie6ts  of  the  Kingdom  of  the  Meffiah.  And  there 
is  a  new  Light  cafl  upon  them  in  the  Gofpel,  which 
teaches  plain  Chriftiansto  make  ufeof  them,  and  apply 
them  to  their  own  Confolation  and  Joy.  They  were  all 
written  for  our  hcarning^  that  we  thro  Patience  and 
Con  fort  of  the  Scriptures  might  have  Hope.  Rom.  xv. 
4.  Thus  we  Chrijlia?is  become  much  richer  in  Di- 
vine Promifes,  than  all  the  Ancients,  having  a  com- 
mon Intcreft  in  all  the  m.oft  valuable  ones  of  the  Old 
Teftament,  as  well  as  a  peculiar  Property  in  thole 
of  the  New.  What  an  invaluable  and  everlalling 
Treafjre  are  thefe  exceeding  great  and  precious  Pro- 
■mifes  which  God  has  given  us  in  Chrijl  Jefus  ?  'Tis 
by  thefe  we  are  made  Partakers  of  the  Divine  Na- 
ture, i.  e.  the  Image  of  God,  and  h  thefe  we  are 
enabled  to  efcape  the  Corruption  that  is  cojne  into 
this  degenerate  World  thro  Luji^  2  Pet.  i.  4.  'Tis 
by  thefe  we  are  quickened  when  we  are  ilothful,  we 
are  fupported  when  we  are  finking,  we  are  encouraged 
to  run  the  Race  of  Duty,  and  to  combat  witli  every 
Oppofition .  ' Tis  from  thefe  that  Chriftians  derive  Cou- 
rage in  their  dying  Moments,  and  they  triumph  over 
Death  itfclf,  the  lait  Enemy,  when  a  Promife  fets 
the  Prize  of  eternal  Life  and  the  Crown  of  Glory 
juft  before  them.  Be  thou  faithful  to  the  Deaths 
and  I  will  give  thee  a  Crown  of  Life.  Revel,  ii.  10. 

And  how  are  all  the  Livitations  of  Grace  in  the 
Old  Tctlament  animated  by  the  Son  of  God  come 
in  the  Flefh  ?  How  many  new  ones  are  fuperadded  t 
And  liow  much  is  their  Force  of  Pcrfuafion  encrea- 
Icd,  \vhen  the  Power  and  Succefs  of  them  has  ap- 
peared 


Ser.  XIII.    Chrijlian  Difpenfation.       257 

peared  in  fuch  wondrous Inftances  as  the  NewTefta- 
ment  fets  before  our  Eyes  ?  How  are  the  worfl:  of 
Sinners  encouraged  to  lay  hold  of  a  Promife  of  Mer- 
cy, and  to  reft  upon  it,  when  our  bleffed  Saviour 
received  Publicans  and  other  notorious  Criminals, 
when  Levi  and  Zaccheus  were  fo  favoured  by  him, 
when  Mary  Magdalen  found  Pardon  for  the  guilt  of  a 
publick  and  fliamelefs  Life,  when  Paul  the  Per/ecutor 
a?2d Blajphemer  oltnned  Mercy,  and  was  made  a  Fa-, 
vourite  and  an  Apoftle,  and  when  he  affures  us  that 
his  Converfion  was  defigned  to  this  bieiled  Parpofe, 
as  a  Pattern  of  abounding  Grace?  i  Tim.  i.  16. 

How  powerfully  are  humble  and  defpairing  Chri- 
ftians  fupported,  and  Backfliders  encouraged  to  return 
to  God  in  a  way  of  dutiful  Obedience,  when  Peter, 
who  fell  in  the  Hour  of  Temptation  and  denied  his 
Lord,  was  recovered  to  Repentance  by  a  compaflio-p 
nate  Look  of  Chriji,  and  not  only  received  to  For- 
givenefs,  but  advanced  to  the  firft  Rank  of  Oifice  in 
the  Kingdom  of  Chrift,  and  did  glorious  Service  for 
him  ?  But  it  is  time  to  put  an  end  to  this  Difcourfe, 
and  it  fliall  be  concluded  with  a  few  Inferences. 

Inf.  I.  Tho'  every  part  of  our  Bible  be  facred  and 
divine,  yet  the  latter  part  of  it  is  much  more  valuable 
to  tis  than  the  former  :  The  New  Teftament  far  ex- 
ceeds the  Old,  becaufe  it  reveals  to  us  this  better  Co- 
venant, and  makes  us  Poffeflbrs  of  thefe  better  Pro- 
mifes.  The  Books  of  Mofes  and  the  Prophets,  and 
thePfalms  oi  David,  contain  admirable  Difcoveries  of 
the  Majefty  and  Mercy  of  God,  but  where  the  Beams 
oi  Jefiis  the  Sun  of  Righteoufnefs  fliine,  there  is  not; 
a  more  glorious  Light  to  direft  oar  Steps  and  to  en- 
liven our  Spirits,  but  there  is  a  new  Luftre  fhed  a- 
broad  over  the  Pfalms  and  the  ancient  Prophets,^  and 
the   typical  Ceremonies  and  Promifes  of  Mojis,^    Sq, 

Vol.  I.  S  '     'that 


258  TJoe  Excellency  of  the 

that  ia  Great  Britain  and  in  our  Age,  v/e  under- 
ftand   thofe  ancient  Divine  Writings   much  better 
than  the  Ifraelites  in  tlie  Land  of  Canaan  could  un- 
derlland  tliem,  even  beiter  than  Mojh  and  the  Pro- 
phets underftood  w^hat  they  themfelves  were  infpired 
to  write.      'John  the  Baptiji  wzsgreater  than  all  the 
Pro')hets,  becauie  he  couid  point  to  Je/us  the  Mef- 
fiah,  Behold  the  La?nb  of  God !  and  fmce  the  Death 
and  Refurrccrion  of  Ckriji,  and  pouring  down  of  the 
Spirit,  the^^y/MiniiterjOr  perhaps  theleaft  Member  in 
theliingdom  ojCbrift^  knows  much  more  oi ih^MeJjiah 
and  his  Kingdom  than  John  did,  and  than  all  the  former 
Ac;es,and  theWiiters  that  lived  in  them.  Matt^xi.  1 1. 
"inf  2 .  JVbat  abundant  Thanks  a7idPraifes  are  due  to 
the  bltjJedGcd,  ivho  brought  us  forth  into  the  World  under 
this  lafi  andbcjl  Difpenfation^  who  hath  train  d  us  up  in 
the ChrijUan  DoBrine^  and  not  made  us  Jews?  We  are 
not  cali'd  to  that  troubklome,  and  expenfive  Kind  of 
Worfnip,   which  confifts  in  the  kiUing  and  burning 
of  Bulls  and  Goats,  and  the  choicefl:  Lambs  of  the 
Flock.  The  bleeding  FlcQi  of  Animals,  and  Fire  and 
Smoak  make   no  part  of  our  religious  Solemnities. 
Jefus  the  Lamb  of  God  is  already  offered  as  an  All- 
fufficient  Sacrifice  -,  there  is  no  need  of  another  Atone- 
ment:   Pie -has  by  one  Oircring  for  ever  perfedled 
them  that  are  fandify'd.  Heb,  x.  14.     We  are  not 
obliged  to  travel  three  times  a  Year  to  diilant  Parts  of 
the  Nation  where  we  dwell,  in  order  to  adore  our 
Maker,  at  one  firjgle  Tabernacle  or  a  Temple,  for  in 
every  Place,  that  God  who  is  a  Spirit  is  worfcipfd 
now,   even  by  publick  Affemblies,  in  Spirit  a?id  in 
Truth.  John  iv.  23.  We  are  not  forced  to  fpell  out 
the  Mercies  of  God,  by  Types  and  dark  Figjurcs  3  but 
we  fee  his  overflowing  Goodnefe,   in  the  Perfon  and 
OiTices  of  his  beloved  Son  Jefus  -,  we  read  the  Par- 
don 


Ser.  XIII.      Chrijiian  Difpe?ifation.     259 

don  of  our  Sins  in  his  Blood,  and  our  Sandification 
by  his  holy  Spirit.  There  is  no  fuch  Vail  fpread 
over  the  invifible  World,  as  cover'd  the  antient  Dif- 
penfation.  Heaven  and  Hell,  and  all  the  awful  and 
eternal  Things  that  belong  to  them,  are  difcover'd  in 
a  clear  and  furprizing  Light.  We  are  not  left  to  live 
upon  the  Promifes  of  temporal  good  Things,  and  to 
fearch  out  the  fpiritual  Blefiings,  that  are  cover'd  and 
wrapt  up  in  them ;  but  the  fpiritual  and  everlafting 
Mercies  which  are  provided  for  the  Saints,  ftand  open 
to  Sight,  in  the  Promifes  of  the  New  Tedament : 
They  feem  to  court  our  Embraces,  and  invite  us  to 
rejoice  in  Hope.  We  need  no  longer  htJiibjcSl  to  a 
Bondage  of  Spirit  through  Fear  of  Death  ^  for  Death 
is  conquered  by  the  Son  of  God-,  Life  and  Immortality 
are  brought  to  Light  by  his  Gofpel,  and  God  hath  not 
given  lis  the  Spirit  of  Bondage  a?id  'Terror  under  the 
Chriftian  Difpenfation  ^  but  the  Spirit  ^Courage,  and 
Faith,  and  Love,  and  Joy  unfpeakable.  For  ever  blef- 
fed  be  the  Lord,  who  hath  called  us  to  be  Chriftians. 

Inf.  3 .  Do  we  enjoy  the  Privilege^ of  blowing  this 
better  Covenant^  and  Jh all  any  of  us  content  ourf elves 
without  a  certain  Intereji  in  the  Blefjijigs  of  it  ?  Do 
we  hear  of  thefe  better  Pro77iifes^  and  iliall  we  be 
fatisfy'd  without  a  Title  to  them  ?  Shall  we  belong 
to  that  wretched  Tribe  oi  Defpifers^  who  behold  ilm 
great  Salvation,  and  wonder,  and  perifli  ?  yjB.  xiii.  41. 
What  double  Angiiifh  v/ill  feize  our  Confciences, 
when  the  Judge  fliall  pronounce  at  the  laft  Day, 
"  Go  ye  Carfed  into  endlcfs  Mifery,  ye  had  all  the 
'*  Glories  and  Joys  of  Heaven  brought  nearefl  of  all 
"  to  you  in  this  better  Covenant,  and  offer'd  to  you 
**  in  thefe  better  Promifes,  and  yet  yc  rcfus'd  to  ac- 
"  ceptthem?" 

Inf.  /I,  If  we  Chrijlians  live  under  a  better  Cove^ 

S  2  7umty 


26o  The  Excellency^  &c. 

^ant^  and  enjoy  better  PromiJes\  we  miijl  needs  reproach 
ourfehes  if  we  find  our  Faith  and  Obedience  fall  below 
that  of  tie  Jews.  Have  we  nobler  Affiftances  in  our 
Holy  Race  to  Heaven,  and  yet  fhall  we  move  on 
flower  than  ihcy,  and  lagg  behind  them  ?  Have  we 
brighter  Encounigements,  and  yet  jQiall  our  Zeal  be 
colder  ?  Are  our  Duties  fet  before  us  in  a  far  clei;rer 
Li^ht,  and  Ihall  our  Obedience  be  more  defe£iive  ? 
Does  Divine  Mercy  reign  in  the  Promifes  of  the  Gof- 
pel  with  luperior  Glory,  and  fliall  our  Fcith  in  thefe 
Promifes  be  more  feeble  and  wavering  ?  O  let  us  fet 
the  Pattern  oi  Abraham  and  David^  and  other  antient 
Saints  before  us,  and  (ha  me  ourfelves  out  of  our  Earthi- 
ncfs  of  Spirit,  our  luzy  Humour,  our  cold  Affedlion  to 
Divine  Things,  and  our  languifliing  Hope  of  Immor- 
tality. Let  the  Name,  and  Pattern,  and  Spirit  of  the 
blefied  fefus,  infpire  us  with  new  Vigour  to  follow 
him,  who  is  the  Mediator  of  this  new  and  better  Co- 
venant, till  he  fliall  have  brought  us  to  the  Accom,- 
plifhment  of  all  thefe  better  Promifes.  Amen. 


SERMON 


{26l    ) 


S  E  R  M  ON     XIV. 

The  Incarnation  of  C  H  R  I  S  T  ;  as  the 
promifed  Messiah. 


Gal  AT.  IV.  4,  5. 

Bui^  wben  the   Fidnefs  of  'Time    was   come,    God 
Jent  forth  his  Son  made  of  a  Woman,  ?7iade  wider 
the  Law ;  to  redeem  them  that  were  under   the 
Law,  that  we  might  receive  the  Adoption  of  Sons. 

THE  Defign  of  St.  Paid  in  this  Epiftle  is  to 
confute  thofe  falfc  Teachers,  wlio  had  per- 
verted the  Galatians  from  the  Simphciiy  of  the 
Gofpel,  by  maintaining  that  Chriilians  were  flill  ob- 
liged to  the  Obfervation  of  the  Law  oiMofes\  where- 
as the  Law  was  to  be  our  School-Mailer  till  Cbrifl, 
and  was  then  to  be  abolifh'd.  This  he  ill  jftrates  by 
the  Similitude  of  an  Heir,  who  is  under  Tuiors  and 
Governors  'till  he  comes  of  Age :  evenfo  we  [Jews] 
when  we  were  Children,  or  before'  the  Chriftian  Dif- 
peiifation,  (fays  the  Apoflle)  were  in  Bondage  under 
the  Elements  of  this  World,  being  obliged  to  the  Ob- 
fervance  of  numerous  and  burdenfome  Rites  and  Ce- 
remonies :  But  when  the  Fulnefs  of  Time  was  come^ 
God  fent  forth  his  Son  made  of  a  Woman,  made  un^ 
der  the  Law,  to  redeem  them  that  were  under  the  Law ^ 

S  3  that 


262     Tloe  Incarnation  <?/'Christ, 

that  we  might  receive  the  Adoption  ofSo?2s.     In  which 
Words,  I  would  confider  thefe  five  Particulars. 

Fifjl^  The  Character  of  the  Perfon  Ipoken  of  5  the 

Son  of  God. 

Secondly^  His  Miffion,    or  fefiding  into  this  World. 

'Thirdly,  The  Manner  of  his  Appearance  ^  He  was 
made  of  a  Woman,  and  ?nade  imder  the  Law, 

Fourthly,  The  Time  of  his  Incarnation  -,  and, 

Fifthly,  The  principal  End  and  Defign  of  it,  which 
was  to  redeem  them  that  were  under  the  haw,  that 
we  7night  receive  the  Adoption  of  Sons. 

Firjl,  We  are  to  confider  the  Characfler  of  the 
Perfon  fpoken  of;  the  Son  of  God.  A  Name  given 
our  Bleffed  Saviour  at  his  Conception,  Incarnation, 
Baptifm,  Transfiguration,  and  other  Times.  When 
God  the  Father  brought  his  frf -begotten  Son  into  the 
World,  he  faid;/?/  all  the  Angels  ojGodworfhip  him ; 
when  he  was  coming  out  of  the  Water,  after  he  had 
been  baptized  by  yohn,  the  Heavens  open'd,  and  lo 
a  Voice  from  Heaven,  faying,  'This  is  my  beloved  Son, 
Again,  when  he  was  transfigur'd,  a  bright  Cloud  o- 
verfhadow'd  him,  and  a  Voice  out  of  the  Cloud  pro- 
claim'd,  This  is  my  beloved  Son,  in  whom  lam  well 
pleafed.  There  are  various  Senfes,  in  which  Perfons 
are  called  tlie  Sons  of  God  in  Scripture  ;  all  Mankind 
are  his  Sons  by  Creation  ;  and  they  who  believe  and 
obey  the  Gofpel  are  his  Sons  by  Adoption:  but  when 
this  Title  is  given  to  our  Saviour,  it  is  in  a  higher  and 
more  exalted  Scnfe,  and  ufually  with  fome  particular 
Mark  of  high  Dillindion  ;  as,  his  own  Son,  his  dear 
Son,  his  Beloved,  his  firjl-begotten,  his  only-begotten 
Son  \   to  teach  us  that  he  is  more  intimately  related 

to 


SeR.  XIV.     as  the  promifed  Mejftah.      263 

to  the  Father  than  any  Creatures  whatfocvcr,  as  will 
appear  from  the  following  Confidcrations. 

1.  Chrijl  is  called  the  Son  of  God  by  '■drtue  of  hh 
miraculous  Conception^  for  he  had  no  real  Father  on 
Earth,  being  born  of  a  Virgin,  by  the  immediate 
Power  and  Influence  of  God  himfelf.  Luke  i.  3  j. 
The  Afigel  [aid  wito  Mary  [the  Mother  of  J  ejus]  the 
Holy  Ghcji  Jhall  come  upon  thee,  and  the  Power  of 
theHiGUTLST  Jhall ovcr-f:adow  thee ;  therefore  that 
Hob  Thing,  thatfrjall  be  born  of  thee,  fall  be  called 
THE  Son  of  God. 

2.  He  is  fo  called  by  ^-oirtue  of  his  Office,  or  Mifion 
into  the  World-,  Mofes  was  fait  If ul  in  God's  Hoif\ 
as  a  Servant  -,  but  Chrijl,  as  a  Son,  over  his  own  Iloufe, 
Heb.  iii.  5,  6.  When  the  Jews  called  him  a  Blaf- 
phemer  for  affuming  this  Tide,  he  appeals  to  his 
Million,  Say  ye  of  him,  whom  the  Father  has  fan^ii- 
fied,  andfent  into  the  World,  Thou  blafphemefi,  becaufe 
I  (aid  lam  the  Son  of  God'?  In  this  Senfe  our  Bleffcd 
Saviour  was  obedient  to  his  Father,  in  all  things,  not 
doing  his  own,  but  his  Will  who  fent  him, 

3.  Chrift  was  declared  to  be  the  Son  of  God,  by 
his  RefurreBion  from  the  Dead;  which  was  a  kind 
of  nev/  Creation.  As  God  gave  him  animal  Life  at 
firil ;  fo  he  reilored  that  Life  again,  and  declared  him 
to  be  his  Son  with  Power  according  to  the  Spirit  of 
Holinefs :  Ro?n.  i  4.  This  was  a  convincing  Proof  to 
his  Difciples,  that  the  Charadler  he  afilim'd  in  the 
time  of  his  Miniftry  on  Earth  was  really  his  Right ; 
for  had  he  been  an  Lmpoilor,  the  Father  would  not 
have  appeared  on  his  fide,  by  loofing  the  Bands  of 
Death,  and  delivering  him  from  the  Prifon  of  the 
Grave. 

4.  Chriil  is  the  Son  of  God,  as  we  is  h  is  He  i  r  ; 
in  alluiion  to  the  Pradlice  of  great  and  rich  Families, 

S  4  where 


264     The  Incarnation  ofCn^i^^^ 

where  the  eldeftSon  is  appointed  Heir.  Thus  God 
the  Father  having  conftituted  Jefus  our  Saviour,  Heir 
of  all  Things,  has  thereby  declared  him  his  Son/  Reb. 
i.  I,  2.  God  who  infundry  times  and  in  divers  man-^ 
tiers  /pake  to  our  Fathers  by  the  Prophets,  hath  in 
theje  laji  Days  fpoken  to  us  by  his  Son,  whom  he  has 
appoi?JtedllEiK  of  all  things, 

5.  There  is  yet  a  higher  Senfe,  in  which  Chrift  is 
called  the  Son  of  God,  and   that  is  by  virtue  of  his 
being  theBrightnefs  of  the  Fathers  Glory,  and  the  ex- 
prejs  Image  of  his  Perfon.     When  our  Saviour  called 
himfelf  the  Son  of  God,  the  Evangelift  John  fays  in 
one  place,  that  the  Jews  would  have  ftoned  him,  be- 
caufe  he  made  himfelf  equal  with  God-,  and  in'  an^ 
other,  becaufe  being  a  Man  he  made  himfelf  Go^/- 
which  /hews  they  apprehended  the  Son  to  be  of  the 
fame  Nature  with  the  Father.     The  Names,    the 
Titles,  the  incommunicable  Perfeftions  of  Godhead  are 
afcnb'd  to  him :  as  Omnifcience,  Omnipre fence,  AU 
mighty  Power,   Imtnut ability,  &c.     In  a  word,   he 
and  the  Father   are  faid  to  be  one,  that  is,  to  have 
Communion  in  one  and  the  fame  Divine  Nature.  In 
all  thefe  high  and  exalted  Senfes  is  Chrifl  the  only  be- 
gotten Son  of  God.     I  proceed, 

Secondly,  To  confider  our  Saviour's  Mifjion  •  In  the 
Fulnef  of  "Time,  God  fent  forth  his  Son]  Tho'  this 
Expreffion,  when  applied  to  God's  fending  his  Pro- 
phets, and  to  our  Saviour's  authorizing  his' Apoflles 
to  preach  the  Gofpel  to  the  World,  fignifies  no  more 
than  the  appointing  a  Perfon  to  a  particular  Office- 
yet  when  it  is  applied  to  ourBleifed  Saviour  it  muft 
imply  his  Exiflence  with  the  Father,  before  he  was 
lent  forth  into  the  World.  This  the  Socinians  deny 
and  yet  there  is  no  point  of  Doftrine  more  clearly  re-' 

veal'd 


Ser.  XIV.    as  the  promifed MeJJiak      265 


IS 


veal'd  in  the  New  Teftament.  "Jefus  fliid  to  hi 
Countrymen  the  Jews,  before  Abraham  was,  I  am. 
John  viii.  58.  Nay,  he  tells  his  Difciples,  that  he  was 
with  his  Father  before  the  Foundation  of  the  World; 
John  xvii.  5,  And  now,  O  Father,  glorify  me  with 
thine  ownfelf,  with  the  Glory  that  I  had  with  thee 
before  the  World  was.  He  was  then  enriched  with 
all  the  Perfedlions  of  Godhead,  and  was  Partner  with 
his  Father,  in  all  his  Counfels,  concerning  the  Cre- 
ation and  Redemption  of  Mankind;  he  fat  with  him 
upon  his  Throne,  and  from  thence  came  down  into 
this  lower  World,  to  tranfad:  the  great  Concerns  of 
our  Salvation  -,  and  when  he  had  finifh'd  his  Work^ 
he  returned,  and  took  poffefTion  of  his  original  Glory, 
with  all  the  Advantages  of  Mediatorial  Honours.  / 
came  forth  from  the  Father,  (fays  he)  and  am  come 
into  the  World  \  again  Heave  the  World,  and  go  to  the 
Father.  Johnxvi.  28. 

To  help  our  Conceptions  of  this  Myftery,  ibme 
Divines  *  have  thought  that  the  glorious  Spirit  or  Soul 
which  animated  the  Body  of  our  Saviour  upon  Earth, 
and  afcended  up  with  it  into  Glory  after  his  Refur- 
re6tion,  was  formed  and  created  before  all  Worlds, 
and  was  united  to  the  Deity  before  any  other  Crea- 
tures had  a  Being.  That  this  was  the  Shechinah 
or  Glory  wherein  the  Son  of  God  appear'd  to  the 
Patriarchs,  as  the  Angel  of  the  Covenant ;  and  which 
at  length  animated  that  Body,  the  Father  had  pre- 
pared for  him  of  the  Virgin.  Thus  (fay  they)  it  is 
eafy  to  conceive,  how  Chrift  was  the  firjl-born  ofe- 
"oery  Creature,  and  the  begi?ining  of  the  Creation  of 
God,  how  he  that  defended  is  the  lame  alfo  that  a/cen-^ 
ded'y  which  cannot  be  interpreted  of  his  Godhead,  be- 
caufe  that  fills  Heaven  and  Earth  at  the  fame  time, 

*  Dr.  More,  Bp.  Fo'flrlcr,  Mr.  Fleming,  ^c. 

and 


266     iT^e  Incarnation  ofCnKi^r, 
is  equally  prefent  in  both  Worlds  -,  but  is  natural  and 
eafy  from  the  Suppofition  of  the  Soul  of  Chrift  exift- 
ing  in  Glory  with  the  Father  before  the  Foundation 
of  the  World.     Again,  thus  it  appears  how  he  empti- 
ed himfelf  at   his  Incarnation,  as  the   Greek  Word 
[£>c£va;(r£]  fignifies,    Pht'h'p  ii.  7,  8.  which  cannot   be 
underflood  of  his  Godhead,  becaufe  that  can  neither 
be  emptied   nor  filled,  humbled  nor  exalted  ;    but 
may  eafily  be  conceived  of  his  praeexiflentSoul,  which 
from  a  State  of  high  Exaltation  and  Glory  in  God- 
head, humbled  itfelf  by  the  Appointment  of  the  Fa- 
ther, and  was  inclofed  in  Fleili ;  here  it  was  empti- 
ed of  its  original  Perfedions,  and  as  the  Body  of  Chrift 
grew  in  Stature,  fo  did  his  Soul  in  Wifdom  and  in 
Favour  with  God  and  Man.  Lide  ii.  40,  52.    Befides, 
when  the  Scripture  fpeaks  of  our  Saviour's  taking 
our  Nature,  'tis  remarkable  that  it  only  fpeaks  of  his 
being  made  Fle/hy  and  of  his  taking  a  Body^    but 
makes  no  mention  of  the  Formation  of  his  Soul ;  this 
therefore  might  defcend  with  its  united  Godhead 
from  the  World  of  Spirits,  and  be  humbled,  and  a- 
bafed,  and  exceeding  forrowful  even  unto  Death ; 
and  after  being  made  an  Offering  for  Sin  might  af- 
cend  again,  and  repoffefs  its  primitive  Glory,  at  the 
right  Hand  of  the  Throne  of  God,  with  the  addition 
of  all  its  Mediatorial  Honours.    But  whether  this  be  fo 
or  not,  'tis  nioft  certain  that  the  great  and  glorious 
Son  of  God,  who  was  fen t  forth  into  the  World,  in  the 
Fulnefs  of  Time,  exifled  in  an  ineffable  manner  with 
the  Father  before  the  Foundation  of  the  World. 

Thirdly,  We  are  now  to  enquire  into  the  Manner 
of  our  Saviour's  Appearance  in  Flefh ;  he  was  made  of 
a  Woman,  and  made  under  the  Law. 

I.  He  was  made  of  a  Womau,  that  is,  of  a  Vir- 
gin, 


Se R.  XIV.     as  the  promlfed  Mejfftah.      267 

gin,  that  it  might  be  fulfilled  which  wasfpoken  by 
the  Prophet,  Jaying,   behold  a  Virgin  Jl.mll  be  with 
Child,  and  pall  bring  forth  a  Son,  and  they  fl:  all  call 
his  Name  Immannel,  which  is  being  interperted  God 
with  us.  Matt.  i.  23.     It  was  fit  that  fo  extraordi- 
nary a  Perfon  fliould  come  into  the  World,  in  an  ex- 
traordinary way  •  and  indeed  in  fome  degree  necefll.- 
ry,    not  only  to  avoid  the  Corruption  of  our  fallen 
Naiure,  but  that  he  might  be  capable  of  offering 
hiiiifclf  a  Sacrifice  to  God,  without  Spot,  and  be  di- 
ftinguifjied  ftom  the  reft  of  Mankind  :   According- 
ly his  Birth  was  proclaimed  by  a  Multitude  of  An- 
gels, by  the  Appearance  of  a  Star  in  the  Eaft,  and  by 
the  early  Homage  an;d  Offerings  of  the  Wife-men.     It 
was  infinite  Ccndefcenfion  in  the  Son  of  God,  to  take 
a  Body  from  a  Woman ;  but  the   Wonder  is  yet 
greater,   that  he  fhould  take  it  of  one  that  was  e- 
Ipoufed  to  a  poor  Carpenter.     The  Jews  were  decei- 
ved in  their  Expeditions,  when  they  looked  for  the 
Meffiah,  in  the  Character  and  Glory   of  an  earthly 
Monarch,  not  ccnfidering  that  his  Kingdom  was  not 
of  this  World,  and  that  it  had  been  foretold  by  their 
'own  Prophets,  that  he  was  to  be  dcfpifed  and rejeaed 
cj  Men,     Agreeably  to  thefe  Predictions  he  appeared 
in  very  m.ean  and  neceffitous  Circumflances,    being 
born  in  an  Inn,  and  laid  in  a  Manger :  In  his  youn- 
ger Years,  he   is  fuppofed  to  work   at  his  Father's 
Trade,  and  to  have  had  no  confiderable  Reputation. 
The  Body  he  inhabited  was  fubjedl  to  Hunger  and 
Thirft,  to  Sicknefs  and  Pain,  to  Vv^earinefs  and  Want, 
and  to  all  our  natural  and  finlefs  Infirmities.     After 
he  afilimed  his  Minifterial  Charader,  he  was  defti- 
tute  of  the  Conveniences  of  Life;  the  Foxes  had  Holes, 
and  the  Birds  of  the  Air  had  Nejis  -,  but  the  Son  of 

Man 


2  68     The  Incarnation  ^  C h r t  s  T ^ 

Man  had  not  where  to  lay  his  Head,  He  was  temp- 
ed by  Satan  j  perfecuted  by  the  World ;  blafphe- 
inoafly  vilified  by  his  own  Countrymen ;  and  at  laft, 
betrayed  in  the  Houfe  of  his  Friends.  Thus  was 
the  Son  of  God  made  of  a  Woman,  and  under  thefe 
amazing  Circumftances  of  Humiliation  did  he  pafs 
through  the  World.     It  follows, 

2.  That  he  was  made  under  the  Law^  being  clr- 
cumcifed  according  to  the  Commandment  of  Mofes^ 
and  fubmitting  to  all  the  other  Rites  of  that  Difpen- 
fation :  He  was  alfo  fubjedt  to  the  moral  Law,  both 
as  a  Rule  of  Duty  ^  and  as  a  Covenant  of  Life,  Un- 
der the  former  CharacSter,  he  paid  a  juft  Regard  td 
all  its  Precepts,  being  holy^  harmlefs^  undefled^  and fe- 
par  ate  from  Sinners :  he  knew  no  Sin,  neither  was 
there  the  leaf  Guile  found  in  his  Mouth,  His  Life 
was  a  moft  perfect  and  lively  Reprefentation  of  the 
heavenly  Graces  of  Love,  Peace,  Long-fufFering, 
Meeknefs,  Charity,  and  Faith;  in  all  which,  he  has 
fet  us  an  Example.  He  obeyed  the  Law  alfo,  as  a 
Covenant  of  Life,  that  as  by  the  T)ifobedience  of  one 
Man  many  had  been  7nade  Sinners^  Jo  by  the  Obe- 
dience of  one  Man  many  might  be  made  'Righteous, 
And  after  a  Life  of  perfect  Innocence  and  Obedience, 
he  redeemed  us  from  the  Curfe  of  the  Law,  by  his 
voluntary  Submiflion  to  the  Death  of  the  Crofs ;  for 
though  he  knew  no  Sin,  yet  he  was  made  a  Sacrifice 
for  Sin,  in  order  to  atone  the  Juft  ice  of  God  for  the 
Offence&of  Mankind  \  and  having  thus  magnified  the 
Law,  and  made  it  honourable,  by  obeying  and  fufFer- 
ing  the  Requirements  of  it,  h&h^c^vnt  the  E?id  of  the 
Law,  as  a  Covenant  to  every  one  that  believes. 

Fourthly,  We  are  to  confider  the  T^ime  of  our  Savi- 
our s  appearmg  in  Fief:,  which  was  in  the  cxadt  Pe- 
riod 


Ser.  XIV.     as  the pro7mfed MeJfiaL      266 

riod  foretold  by  the  Prophets  of  the  Jewifli  Church; 
but  why  this  particular  Time  was  appointed  rather 
than  another,  is  not  for  us  to  determine  -,  'tis  better 
to  refolve  it  into  the  Wifdom  of  God,  than  to  of- 
fer our  uncertain  Conjectures.  The  Incarnation  of 
the  Mejfuih  was  foretold  in  the  feveral  Ages  of  the 
ancient  Church  ;  God  was  pleafed  to  declare  to  our 
firft  Parents  after  their  Fall,  that  the  Seed  of  the 
Woman  jhould  break  the  Serpent's  head:  to  Abraham^ 
that  in  his  Seed  all  the  Natipfjs  of  the  Earth  fiould  be 
bleffed  :  to  MofeSy  th^t  the  Lord  his  God  (lioiild  raife 
up  to  that  People  a  Prophet  from  the  mic^fl  of  them, 
of  their  Brethren,  like  unto  him.  David  and  the 
Prophets  have  given  us  clearer  Predictions  of  the  pro- 
mifed  Meffiah  :  fome  of  them  acquaint  us  with  the 
Dignity  of  his  Perfon,  reprefenting  him  as  the  Migh- 
ty God,  the  Everlafting  Father,  and  the  Prince  of 
Peace  ;  others  foretel  his  Family  and  Parentage,  the 
very  Place  of  his  Nativity,  and  tlie  humbling  Cir- 
cumftances  that  fhould  attend  it.  As  to  his  Edu- 
<:ation,  they  declare  that  he  fliould  grow  up  as  a  Root 
out  of  dry  Ground  j  that  he  fhould  have  no  Form 
nor  Comelinefs  in  the  Eyes  of  the  World;  and  tho* 
he  fhould  do  fuch  mighty  Works,  as  no  iMan  ever 
did  before  nor  fliall  do  after,  yet  that  he  fiiould  meet 
with  the  moft  unkind  and  ungrateful  Uiage.  They 
acquaint  us  further  with  his  feveral  Offices  of  a  Pro- 
phet^ Prieji,  and  King  -,  that  he  fhould  preach  good 
Tidings  to  the  Meek,  and  bind  up  the  Broken-hearted; 
that  he  .fhould  open  the  Eyes  of  the  Blind,  and  un- 
ftop  the  Ears  of  the  Deaf;  that  he  fliould  caufe  the 
Lame  to  walk,  and  the  Dumb  to  fing ;  that  he  fliould 
eredt  a  Kingdom  in  this  World,  and  afcer  a  Life  of 
great  ufefulnefs,  fhould  be  betray'd  byone  of  his  own 
Houfliold,  and  cut  off  for  the  Sins  of  the  People ; 
'    ■  ■  tint 


2 "JO     The  Incarnation  of  Chkis t, 

that  they  fliould  call:  Lots  for  his  Garments,  and 
that  he  fliould  rife  again  from  the  Dead  the  third 
Day.  Thefe  and  many  other  particular  Circumflan- 
ces  foretold  by  Prophets  of  different  and  diftant  Ages, 
all  concurring  in  one  Perfon,  amount  to  a  Demon- 
ftration  that  Jesus  is  the  true  Meffiah. 

B  It  our  Text  leads  us  to  confider  thofe  Predictions 
which  relate  to  the  time  of  our  Saviour's  Incarnation ; 
fome  of  which  are  more  general,  and  others  more 
exprefs  and  determinate.  It  was  propheiied  in  gene- 
ral, that  the  Sceptre  Jhould  not  depart  from  Ju- 
dah,  nor  a  Laivgiver  from  between  his  feet ;  that  is, 
the  Jeui'ip.^  Government  and  Commonwealth  fhould 
not  be  diflblved  before  Shiloh  came.  Gen.  xlix.  i  o. 
And  that  k  Ihould  be  while  the  fecond  Temple  was 
ftanding:  I  will  fjake  all  Nations^  and  the  Desire 
OF  ALL  Nations  fiall  co?ne^  and  I  w  ill  Jill  this 
Houfe  with  Glory ^  faith  the  Lord  ofHofts^  the  Glory 
of  this  latter  Houfe  fall  be  greater  than  that  of  the 
former.  Haggai  ii.  7,  8,  9.  Now  the  fecond  Temple 
v/as  far  from  equalling  the  firft,  for  it  wanted  five 
things  which  were  the  Glory  of  the  former ;  namely, 
the  IJyim  and  Thinmnim',  th.c  Ark  of  the  Covenant ; 
the  Firefrcm  Heaven^  which  burnt  continually  upon 
tlie  Altar  3  ihtShechinah^  or  vifible  Appearance  of  the 
GI017  of  God;  and  the  Spirit  of  Prophecy:  and  yet 
the  Glory  of  the y<?^W  Temple  was  greater  than  the 
fir  fly  becaule  it  was  honoured  with  the  prefence  of  the 
King  of  Glory,  the  promifed  Mefliah. 

But  the  moft  exprefs  and  determinate  Prophecy  is 
that  of  the  Prophet  Daniel^  chap.  ix.  24,  &c.  iS*^- 
venty  Weeks  are  determined  upon  thy  People  and  up- 
on thy  holy  City^  to  finif  the  Tranfgrejjion^  and  to 
Viake  an  e?id  of  Sin,  and  to  make  Reconciliation  Jor 
Iniquity ;  a?id  to  bring  in  everlafing  Right  eoufiefs^ 

and 


Ser.  XIV,     as  the  promifed Mejftah.    271 

and  to  anoint  the  mojl  Holy :  Know  therefore  that 
from  the  going  forth  of  the  Commandment  to  reft  ore  and 
build ]QV\xi2i\tm.  unto  theMefiah  thePrince^poall  be  fe- 
ven  Weeks  and  three  [core  a?id  two  Weeks  ^  and  after 
threefcore  andtwoWeeks fhallMejfiah  be  cut  off:  that 
is,  after  feventy  Weeks,  or  490  Years  from  the  re- 
building of  Jerujalem  after  the  Bahyloniffo  Captivity, 
fhall  the  Mefjiah  be  made  a  Sacrifice ;  at  which  very 
time  this  Prophecy  was  literally  fulfilled,  according 
to  the  exadeft  Calculation  of  Chronologers.  Thefe 
Predi6lions  were  fo  plain,  and  fo  well  underftood, 
that  feveral  of  the  Wife  Men  of  that  Nation  expell- 
ed the  Meffiah  about  this  time  :  fome,  with  good 
old  Simeon^  were  waiting  for  the  Conlblation  oilfra- 
el ',  and  others  faid,  Loe  here  is  Chrijl^  and  Loe  there 
is  Chrifl  !  apprehending  the  Expiration  of  the  Pro- 
phecies concerning  him  was  at  hand. 

Fifthly^  Let  us  now  enquire  into  the  Defign  of 
God's  fending  his  Son  into  the  World,  which  was  to 
redee?n  thefn  that  were  under  the  LaWy  that  we  might 
receive  the  Adoption  of  Sons. 

I.  God  fent  his  Son  to  redeem  them  that  were  un- 
der the  LaWy  that  is,  to  deliver  them  from  the  bur- 
denfome  Rites  of  the  ceremonial  Law,  and  to  intro- 
duce a  more  Ipirltaal  and  rational  Worfliip  ;  that  both 
Gentiles  and  fews  might  be  incorporated  into  one 
Family,  and  become  the  Sons  of  God,  upon  the  foot 
of  a  better  Covenant  than  that  oi  Mount  Sinai.  This 
feems  to  be  the  diredt  Meaning  of  the  Apoflle  in  my 
Text ;  but  it  will  appear  from  other  Paffages  of  Scrip- 
ture, that  fomething  further  mufl:  be  intended. 

( I.)  That  he  was  fent  to  deliver  us  from  the  Curfe 
of  the  Law  of  Works,  for  cf  this  the  Apofile  fpeaks. 
Gal  iii.  iq^  i  r,  j2,  13.  As  many  as  are  under  the 

Law 


2  7  3     7^^  Incarnation  of  Christ, 

Law  are  under  the  Curfe^  for  it  is  written^  Curfei 
is  every  one  that  continueth  not  in  all  things  written 
in  the  Book  of  the  La'W  to  do  them,  B^^  that  na 
Man  is  jifjlified  by  the  Law  in  the  fight  of  God  is  f- 
vide?it/for  the  Jujijhall  live  by  Faith ;  and  the  Law 
is  not  of  Faith ^  but  the  Man  that  does  them  Jh all  live 
in  them.  And  then  it  follows,  Chriji  has  redeemed 
ysfrom  the  Ciirfe  of  the  Law^  being  made  a  Curfefor 
tis^  that  the  Blefjing  of  Abraham  might  come  upon  the 
Genuiles  thro  Jefus  Chrift.  By  the  Curfe  of  the  Law 
we  are  here  to  underftand  the  Sentence  it  pronounced 
again  ft  thofe  who  did  not  comply  with  the  Require- 
ments of  it,  which  Chrifl  having  now  performed,  is 
become  the  Surety  of  a  better  Covenant  eftablifhed 
on  furer  and  better  Promifes ;  We  are  now  juftificd 
by  Faith  without  the  Deeds  of  the  Law,  our  good 
Works  are  no  longer  the  Condition,  but  the  Obe- 
dience and  Sufferings  of  Chrift  are  the  Purchafe  of 
our  Salvation,  by  virtue  whereof,  All  that  believe 
are  jufii fled  from  all  things^  from  which  they  could 
not  be  jujlified  by  the  Law  (?/'Mofes.  Adts  xiii.  39. 

Again,  (2.)  our  Blefied  Lord  was  fent  into  the 
World  to  deliver  us  from  the  PVrath  to  come^  as  the 
Apoltle  exprefles  it,  i  ThefT.  i.  10.  to  wait  for  his 
Su/i  from  Heaven^  even  yefus  that  delivered  us  from 
the  Wrath  to  come,  God  is  ple^fed  to  exercife  his 
Patience  towards  wicked  Men  in  this  Life,  and  to  en- 
dure ihem  with  much  long-fufiering ;  but  there  is  a 
Time  at  hand,  vjhtnWrath  will  come  upon  them  ta 
the  uttermofti  when  the  Kings  oj  the  Earth  and  the 
Great  Men^  and  the  Mighty  and  Noble ^  as  well  as 
every  Bondman  and  Freeman  fall  call  to  the  Rocks 
and  Mountains  to  fall  upon  them^  and  hide  them  from 
the  Face  of  him  that  fts  upon  the  Throne^  a?idfrom. 
the  Wrath  of  the  Lamb,     This  is  the  Confequenc*. 

■      of 


Ser.  XIV.   as  the  pro7nifed  Mejfiah.      273 

of  the  Carle  of  the  Law,  and  this  is  that  Wine 
which  fliall  be  poured  out  without  Mixture  into  the 
Cup  of  God's  Indignation  againft  reprgbate  Sinners  ^ 
the  very  Dregs  of  which  being  given  them  to  drink, 
fliall  torment  them^  as  'with  Fire  and  Brimflone  i7i 
the  prefence  of  the  Holy  Angels  and  of  the  Lamb. 
And  as  the  moft  bitter  Ingredient  of  all  it  is  added, 
that  the  Smoak  of  their  Torment  Jhall  ajceiid  up  for 
•ever  and  ever^  and  they  Jhall  have  no  Refl  day  nor 
night.  Rev.  xiv.  10,  11.  This  is  that  State  of  ever- 
laffing  Mifery,  which  CLmJi  came  into  the  World  to 
deliver  us  from,  and  which  was  happily  accomplifli- 
ed  by  his  Sufferings ;  He  was  wounded  for  our  Tranf- 
grefjions^  and  bruifedfor  our  Iniquities ;  the  Chajlije- 
inent  of  our  Peace  was  upon  him^  a?2d  by  his  Stripes 
we  are  healed.  He  did  not  deliver  us  by  fetting  the 
Sentence  of  the  Law  afide  ;  but  by  fuffering  it  in  our 
room  and '{lead  ;  the  Sword  of  Divine  Juftice  awoke 
againfl:  the  Man  that  was  his  Fellow,  and  put  him 
to  death  ;  and  by  once  offering  up  of  himfell,  he  has 
obtain'd  eternal  Redemption  for  us. 

2.  Another  Defign  of  the  Son  of  God's  coming 
into  the  World,  was,  that  we  might  receive  the  A- 
doption  of  Scns^  or  be  entitled  to  the  Privileges  of 
the  Children  of  God.  All  the  Pofterity  of  Adam  ha- 
ving caft  off  their  Duty  and  Allegiance  to  their  Cre- 
ator, loft  his  Image,  and  were  turned  out  of  his  Fa- 
mily ;  and  being  ieparated  from  the  Divine  Pretence, 
they  were  cut  off  from  all  Communion,  and  Ad- 
drefs  to  him  -,  but  the  Son  of  God  being  conlliiuted 
Mediator,  was  fent  into  the  World  to  make  peace 
by  the  Blood  of  his  Crofs,  that  they  who  were 
fometimes  alienated,  and  Enemies  in  their  Minds  by 
wicked  Works,  might  be  reconciled  in  the  Body  of 
his  Fleili  thro'  Death.     Thus  he  recovered  the  Di- 

Vol:  I.  T  vine 


2  74     ^^  Incarnation  of  Christ, 

vine  Favour  for  fallen  Man,  and  opened  a  Way  for 
his  Return  to  God.  O  happy  Confequence  of  the 
Death  of  Cbrifi  !  Behold,  what  manner  of  Love  is 
this,  that  we  fhould  be  called  the  Sons  of  God,  who 
were  Traitors  and  Rebels,  and  by  Nature  Children 
of  Wrath !  It  would  take  up  too  much  time  to  enu- 
merate all  the  Bleffings  of  this  Relation.  Now  are 
'we  the  Sons  of  God^  but  it  does  not  yet  appear  what 
we  jhallbe  -,  for  Eye  has  not  feen.  nor  Ear  heard,  nor 
has  it  enter'd  into  the  Heart  of  Man  to  conceive  the 
Things,  that  God  has  laid  up  for  us  in  the  future 
Worlds  in  general  we  are  affured,  that  if  we  are 
Children,  we  are  Heirs,  Heirs  of  God  and  joint  Heirs 
withChrift;  and  that  when  the  chief  Shepherd  {hall 
appear,  we  (hall  receive  a  Crown  of  Glory  that  fadeth 
not  away.  I  fliall  now  conclude  this  Difcourfe  with 
fome  practical  Remarks.     And, 

Firjiy  From  the  Chara6ler  that  has  been  given  of 
the  Son  of  God,  we  may  learn  how  perfeBly  he  h 
qualified  for  the  Office  of  a  Mediator  -,  for  tho'  God 
would  not  accept  of  thoufands  of  Rams,  or  ten  thou- 
fands  of  Rivers  of  Oil,  he  would  not  refufe  the  Ofter 
of  his  own  Son,  when  he  faid  Lo  I  come  to  do  thy 
Will,  O  God,  The  Honour  of  the  Divine  Govern- 
ment and  the  Demands  of  Juftice  required  a  more 
adequate  Satisfadion,  than  any  Creature  could  give, 
but  not  too  great  for  an  incarnate  God  ;  the  Dignity 
of  whofe  Perfon  put  an  infinite  Value  upon  his  Suf- 
f  jrings.  If  a  mighty  Monarch  fhould  give  his  Life 
a  Ranfom  for  one  of  the  meaneft  of  his  Subjedls,  it 
would  be  accounted  a  more  valuable  Price  than  the 
Life  of  a  private  Perfon  -,  in  like  manner  the  Suffer- 
i  i<^s  of  the  Son  of  God  are  fo  much  more  precious 
in  the  light  of  his  Fadicr,  as  his  Perfon  is  more  ex- 
cellent than  the  mod  exalted  Creature,  The  Deity 

of 


Se R.  XIV.      as  the  promj/ed  Mejfiah.     275 

of  Chri/i  fupported  him  under  his  Sufferings,  and  en- 
abled him  to  conquer  Principalities,  and  Powers,  and 
nail  them  to  his  Crofs  ;  without  this  he  could  not  have 
deftroy'd  him  that  had  the  Power  of  Death,  nor  have 
delivered  them,  who  through  Fear  of  Death  were  all 
their  Life-time  fLibjed:  to  Bondage;  but  nothing  could 
be  too  hard  for  one  that  w^as  poffeffed  of  all  the  Per- 
fedions  of  God,  and  was  alfo  filled  with  the  Spirit 
without  Meafure  -,  fuch  v/as  our  incarnate  Saviour  ! 
John  i.  14.  The  Word  ims  made  Fie jh^  and  dwelt 
among  iis^  and  we  beheld  his  Glory  ^  the  Glory  as  of  the 
only  begotten  of  the  Father ^  full  of  Grace  and  Truth, 

Seco7jdly,  Let  us  contemplate  the  Wifdom  of  Gody 
in  accomplifiing  the  Redemption  of  Mankind^  in  a 
jnanner  confifent  with  the  Glory  of  all  his  P erf  eB ions, 
Thisfeemed  impoffible  to  our  imperfedl  Reafon,  for 
if  God  Ihould  fliew  Mercy  to  Sinners,  one  v/ould 
think  it  muft  be  to  the  difhonour  of  his  Truth,  by 
difpenfing  with  his  Law  and  reverfing  the  Sanction, 
In  the  Day  thou  eat  eft  ^  thou  pxzlt  furely  die.  On  the 
other  hand,  if  the  Sentence  of  the  Law  fliould  take 
place,  there  could  be  no  room  for  the  Exercife  of 
Mercy  :  But  the  Wifdom  of  God  has  removed  this 
Difficulty,  and  by  a  furprifing  Difcovcry  of  the  Co- 
venant of  Grace  opened  a  Way  for  Mercy  and  Truth 
to  meet  together^  and  Righteoifriefs  and  Peace  to  kifs 
each  other.  This  was  the  Myflery  that  was  hidden 
from  Ages  and  Generations^  but  is  now  made  ma- 
nifeft  for  the  Obedience  of  our  Faith.  All  have 
finned  (feys  the  Apoflle)  and  come  fjort  of  the  Glory 
of  God^  neverthekjs  we  are'  jufiified  freely  by  his 
Grace^  thro  the  Redemptio7i  that  is  in  Jefas  Chrift^ 
whom  God  hath  fet  forth  to  be  a  Propitiation  through 
Faith  in  his  Bloody  to  declare  his  Rightecufnefs  for  the 
RemiJJion  dfSi?is  that  are  pajl,  through  the  Forbear- 

T  2  anee 


276     'The  Incarnation  of  Christ, 

ance  of  God  \  to  declare^  ^f^h  ^'^'-^  Right eoufnefs  that 
he  77iight  be  jujiy  and  the  Juftifier  of  him  which  be^  ^ 
lieveth  in  fefus,  Rom.  iii.  24,  &c. 

Thirdly,  How  fafely  may  we  rely  upon  fuch  aSa- 
viour^  q^i)ho  being  God  as  well  as  Man^  mujl  be  both 
able  and  willing  to  fave  to  the  utter mojl  all  that  come 
to  God  by  him.  If  there  be  not  Salvation  in  any  o- 
ther ;  yet  furely  be  muft  be  mighty  to  fave.  If  the 
Blood  of  Bulls  and  Goats  could  not  take  away  Sin,  the 
Blood  of  the  Son  of  God  muft  certainly  do  it,  for  the 
Father  has  given  him  Pov^er  over  all  Fleili,  that  he 
might  give  eternal  Life,  to  as  many  as  God  has  gi- 
ven him.  And  as  Chrif  is  an  all-fufRcient  Saviour, 
he  is  alfo  kind  and  merciful  to  the  Souls  of  Men. 
How  earneftly  did  he  invite  Sinners  to  receive  him 
when  he  was  on  Earth  ?  and  how  pathetically  did 
he  mourn  over  thofe  that  would  not  ?  Why,  the 
fame  Tenders  of  Grace  are  ftill  made  in  the  Gofpel, 
and  proclaimed  from  time  to  time  by  his  AmbalTa- 
dors,  who  are  commanded  in  Cbriff's  Name  to  be- 
feech  you  to  accept  them.  His  Arms  are  always  o- 
pen  to  returning  Prodigals,  and  whofoever  comes  to 
him,  he  will  in  no  wife  caft  out.  Let  not  any  tram- 
ple his  Blood  under  foot,  nor  diftruft  his  Ability  or 
Willingnefs  to  fave,  but  caft  themfelves  upon  his 
Mercy  by  Repentance  and  Faith,  believing  that  he 
ddighteth  not  in  the  Death  of  a  Sinner ;  but  that  if 
the  Wicked  forfike  their  Ways,  and  the  Unrigh- 
teous their  Thoughts,  he  will  have  Mercy  upon  them 
and  abundantly  pardon. 

Fourthly,  The  Confideration  of  this  wonderful 
Scheme  of  our  Redemption,  fliould  engage  us  to  an 
humble  Admiration  of  the  inconceivable  Love  of  God 
the  Father  and  his  Son  Jcfus  Chrift  towards  fillen 
Men.  We  may  juftly  admire  the  Love  of  the  Fa- 
ther 


Ser.  XIV.  as  the  promifed  Mejftah.      277 

ther  in  contriving  the  Recovery  of  thofe,  w^ho  had 
fo  fhamefuUy  departed  from  him,  and  in  accepting 
the  Sufferings  of  another  in  their  room  and  place  ; 
that  for  this  purpofe  he  fhould  part  with  his  belo- 
ved Son  from  his  right  hand,  and  fend  him  into 
this  World  of  Sin  and  Sorrow,  upon  fo  kind  an  Er- 
rand. God  has  hereby  diftinguilhed  his  Regards  to 
Mankind  beyond  the  fallen  Angels ;  and  amongft 
Men,  he  has  condefcended  to  give  Encouragement 
to  the  moft  unworthy,  to  hope  for  Salvation  thro* 
his  Son  ;  for  not  many  wife  Men  after  the  FleHi, 
nor  many  mighty,  nor  many  noble  are  called ;  but 
he  accepts  of  the  Weak  and  the  Bafe,  and  the  Defpi- 
fed,  even  of  the  chief  of  Sinners. 

Let  us  alfo  admire  the  Love  of  the  Son  of  God  in 
condefcending  to  be  made  of  a  Woman,  and  made 
under  the  Law  to  redeem  them  that  were  under 
the  Law.  What  Honours  did  he  part  with  !  and 
what  Glories  did  he  leave  behind  when  he  put  a  Vail 
over  his  Deity,  and  took  upon  him  the  Form  of  a 
Servant!  He  that  was  rich,  for  our  f\kes  became 
poor ;  he  that  was  Lord  of  all,  became  a  Servant ; 
and  he  that  received  the  Homage  and  Worfhip  of 
the  upper  World,  fubmitted  to  the  infamous  Re- 
proaches of  the  worft  of  Men.  O  the  Breadth, 
and  Length,  and  Depth,  and  Height  of  this  Love  of 
Cbrijl,  which  palTeth  Knowledge !  To  affift  your 
Meditations  on  this  Argument,  remen:iber  thefe  t^vo 
Things: 

1 .  The  G^-eatnefs  of  the  Price  he  paid,  for  we 
were  not  redeemed  with  corruptible  Tilings,  fuch 
as  Silver  and  Gold ;  but  with  the  precious  Blood  of 
Chrijl^  as  of  a  Lamb  wiLhout  Spot  or  Blemilli.  Nor 
was  it  a  common  Death  that  he  died,  for  the  near 
Approach  of  it  put  him  into  an  Agony,  and  made 

T  3  him 


278     7^^  Incarnation  o/Chkist. 

him  fwe^Lt  great  Drops  of  Blood.  What  Affronts 
^nd  hidignities  did  he  fuffer  in  the  High  Prieft's  Hall ! 
and  how  awful  were  the  Triumphs  of  vindiftive  Ju- 
ftice,  when  he  hung  upon  the  Crois,  and  was  wait- 
ing for  the  Stroke  of  that  Sword  that  iliould  make 
his  Soul  an  Offering  for  Sin  !  Univerfal  Nature  trem- 
bled and  fliook,  the  Rocks  were  rent,  the  Grave  o- 
pened,  the  Vail  of  the  Temple  was  torn  afunder,  and 
Darkncfs  was  over  the  whole  Earth  from  the  fixth 
Hour  to  the  ninth  ^  while  our  Blcffed  Saviour  was 
wreftling  with  Principalities  and  Powers,  and  nailing 
them  to  his  Crofs  :  After  which,  this  great  and  won- 
derful Perfon  having  commended  his  Spirit  into  the 
hands  of  his  Father,  bowed  his  Head,  and  gave  up  the 
Ghoft. 

2.  Remember  the  Perfonsfor  whofe  fakes  the  Son 
of  God  pajsd  thro'  thefe  Sufferings,  It  was  for  the 
Ungodly,  and  for  Enemies  5  there  is  hardly  an  In- 
ftance  to  be  found  among  Men  of  one  Man's  offer- 
ing to  die  for  another,  tho'  he  were  a  Friend  and  a 
Righteous  Man,  Jcarcely  for  a  Righteous  Man  will 
one  d'C ;  but  the  Son  of  God  laid  down  his  Life  for 
his  Enemies ;  for  his  Perfecutors,  even  for  thofe  very 
Perfons  that  put  him  to  death.  How  unmeafurable 
is  this  Love,  and  how  defer ving  of  our  eternal  Praifes ! 
Worthy  then  is  this  Lamb  that  was  flain^  to  receive 
Power ^  and  Pachcs,^  a7id  Wifdo^n^  and  Strength^  and 
Honour^  and  Glory  and  BleJJing  ;  and  let  every  Crea- 
ture which  is  in  Heaven^  and  on  Earthy  and  under 
the  Earth  Jay  with  their  loudcji  Voices^  Bhjjing,  and 
Honour^  and  Glofj  and  Power  be  unto  him  that  Jits  oa 
the  Throne^  and  to  the  Lamb  for  ever  and  ever. 


SERMON 


(   279  ) 


SERMON   XV. 

C  H  R  1  S  T's  Perfonal  Miniftry,  Miracles, 
and  Prophetick  Office. 


JOH  N  I.    i8. 

—  He  hath  declared  him. 

TH  E  Verfe,  of  which  thefe  Words  are  tlie 
Clofe,  is  Part  of  John  the  Baptiji's  Teftimo- 
ny  concerning  our  Lord  Jefus  Chrift,  and  it  contains 
three  Propofitions. 

1 .  No  Man  hath  feen  God  at  any  time.  Neither 
Mofes^  the  great  Oracle  of  the  Jews^  and  Giver  of 
the  Law,  nor  any  other  of  the  Prophets,  hath  ever 
feen  God  as  he  is,  or  feen  his  Counfels  as  they  are  in 
him,  or  had  a  perfed  comprehenfive  Knowledge  of 
him.     But, 

2.  The  only  begotten  Son  is  in  the  Bo'om  of  the 
Father,  He,  as  the  eternal,  only  begotten  Son  of  the 
Father,  is,  and  ever  was,  intimately  prefent  with 
him  \  he  knows  him  as  he  is,  and,  like  a  bofom 
Friend,  is  perfectly  acquainted  with  his  very  Heart^^ 
and  with  all  his  inmoit  Thoughts  and  Defigns :.  No 
Man  knows  the  Son  but  the  Father;  neither  knows  an^i 
Ma7i  the  Father^  Jave  the  Son,  and  he  to  whomjbever 
the  Son  will  reveal  hi?n.  Mat.  xi.  27. 

4  3-  ^^^ 


X 


2  8o     Christ'^  P erf onal  Mint firy^ 


3' 


He  hath  declared  him.     He,  as  the  great  Pro 


phet  of  the  Church,  has  made  fuch  Difcoveries  of 
God,  as  never  were  made  before,  and  has  given  us 
a  plain  and  compleat  Revelation  of  his  Mind  and 
Will  in  all  Things  neceflliry  to  Salvation.  In  dif- 
courfing  on  thefe  Words  we  iliall,  by  divine  Af- 
fiftance, 

I.  Confider  Chrift's  oivn  preachings  or  his  perfonal 
Minijlry.     And, 

II.  Take  a  more  extenfve  View  of  his  Prophetick 
Office.     Let  us, 

I.  CovSi&tv  Chxi^' sow?! preachtJtgs  ox  \\\s perfonal 
Minijlry  whilft  he  was  upon  Earth. 

And  here  it  may  be  proper  to  go  into  fome 
Thoughts  about  the  Contents  of  his  Miniftry,  the 
Manner  of  his  fulfilling  it,  and  the  CredcJitiah  that 
attended  it.     We  begin  with, 

I .  The  Cojitents  of  his  Miniftiy. 

The  principal  Subjed:  of  it  was,  that  he,  the  pro-^ 
mifed  Mefliah,  was  com.e  to  fet  up  his  Kingdom^  in 
the  World,  and  to  encourage,  affift  and  demand  an 
Acceptance  of  him,  and  a  Return  to  God  thro'  him, 
anfwerable  to  the  Nature  and  Defio-n  of  that  Kine-^ 
'  dom  :  He  came  preaching  the  Gofpel  of  the  King- 
dom of  God  \  and  faying^  the  time  is  fulfilled^  and  the 
Kingdom  of  God  is  at  hand-^  repent  ye  and  believe  the 
Gofpel.    Mark  i.  14, 1 5. 

In  purfuit  of  this  Defign  he  fet  himfelf  againfl 
the  human  Tradidons,  the  Hypocrify  and  Superfti- 
lion,  the  Errors  and  Corruptions  of  the  Age  ;  ex- 
plained and  vindicated  the  Moral  Law  5  refcued  it 
from  the  falfe  Gloffes  of  the  Scribes  and  Pharijees  3 
enlarged  our  Views  of  its  Spirituality  and  Holinefs ; 

maintain'd 


S  E  R.  XV.  Miracles^  &c,  281 

maintained  its  perpetual  Obligation  as  a  Rule  of 
Righteoufnefs ;  and  eftablifli'd  it  as  the  unchange- 
able Law  of  his  Kingdom.  He  likcwife  ijitroduced 
the  everlafting  Gofpel  as  the  lallDifpenlation,  which 
fliould  fetafidethatof  M>/?i,  and  Ihould  be  preached 
by  his  Apoftles,  in  all  its  Extent  and  Gloiy^  after 
his  Refurreffion  from  the  dead.  The  Spirit  of  the 
Lordy  faid  he,  is  upoii  me^  becau/e  he  has  a7iointed 
me  to  preach  the  Gofpel  to  the  poor  -,  he  has  fnt  7ne 
to  heal  the  broken-hearted^  to  preach  Deliverance  to 
the  Captive Sy  and  recover i?ig  of  Sight  to  the  Blind -y 
to  fet  at  liberty  them  that  are  briiifed\  to  preach  the 
acceptable  Tear  of  the  Lord,  This  Day  is  this 
Scripture  fulfilled  iyi  your  Rars,  Luke  iv,  18,  19,  21, 

He  declar'd  God's  Nature  and  Perfedions,  Au- 
thority and  Government ;  open'd  the  eternal  Coun- 
fels  of  his  Will  for  the  Salvation  of  loft  Sinners ;  dif- 
play'd  the  Riches  of  his  free  and  fovereign  Grace  ^ 
and  proclaimed  the  Wonders  of  his  Love  in  fending 
his  only  begotten  Son  into  our  World.  He  applied 
the  antient  Prophecies  to  himfelf  ^  jufl^ied  John's 
Miniftry  concerning  him;  alTerted  his  own  Cha- 
radler,  as  God-man,  the  true  Meffiah  and  the  Sa- 
viour of  Men  \,  fpoke  of  himfelf  as  the  Medium 
of  cur  Accefs  to  God  and  of  deriving  BleiTings 
from  him,  and  as  the  Procurer  of  all  for  us,  and 
Giver  of  all  to  us :  He  intimated  the  faving  Defign 
of  his  Incarnation,  Life,  Obedience,  Sufferings  and. 
Death  ;  cleared  up  the  fpiritual  Nature  oi  liis  King- 
dom ;  infifted  on  the  Necefllty  of  Regeneration  and 
Repentance,  Faith  and  Holinefs  3  Ihew'd  the  Dan- 
ger of  rejedling  him,  and  affured  them  of  Life  who 
Ihould  come  to  him. 

He  inliruded  his  Difciples  in  the  great  Dodrines 
of  Mortification  to  this  World  and  Heavenly-mind- 

ednefs  j 


282  Miracksy  &c. 

ednefss  of  Self-Denial,  Humility  and  Chriftkn  Con- 
tentment; of  brotherly  Love,  Meeknefs,  Patience, 
and  forgiving  Injuries  3  of  Love  to  our  Enemies,  and 
of  Alms -Deeds,  Faffing  and  Prayer.  He  fet  be- 
fore them  the  Difficulties  and  Dangers  they  muft 
expedi  to  be  expos'd  to  in  the  World  for  his  Name's 
lake  ;  and  acquainted  tliem  with  the  blefled  Secu- 
rities and  Supports,  Affiftances  and  Confolations  he 
would  give  them  in  the  way,  and  with  the  Riches 
of  the  glorious  Liheritance  he  would  receive  them  to 
at  the  end. 

He  delivered  various  Prophecies  of  things  to  come, 
as  particularly  concerning  his  own  Death  and  Refur- 
redion,  Afcenfion  to  Heaven,  Interceffion,  and  Ex- 
altation at  the  Father's  right  Hand  ;  the  EfFufion  of 
his  Spirit ;  the  Publication  and  Succefs  of  his  Golpel 
among  the  Gentiles  ;  the  Infidelity  and  Rejeftion 
of  the  Jews  ;  the  Deftruclion  of  'Jerujalem  by  the 
Romans  5  and  his  coming  to  raife  the  Dead,  to  judge 
the  World,  and  to  diftribute  eternal  Rewards  and 
Puniifhments  to  the  Righteous  and  Wicked  at  the 
laft  Day.  To  all  this  he  added  the  Dodrine  of  the 
Sacraments,  Baptifm  and  the  Lord's  Supper^  as  the 
Ordinances  of  his  Kingdom,  the  Seals  of  God's  Co- 
venant, and  the  vifible  Badges  of  Difcipleiliip  to 
him  ;  and  gave  Commiffion  to  his  Servants  to  admi- 
nifter  them  to  their  proper  Subjects,  and  to  preach  the 
Gofpel  to  every  Creature,  afliiring  them  that  he  would 
be  with  them  to  the  End  of  Ages.  V/e  go  on  to 
confidsr, 

2.  The  Manner  of  Chrift's  fulfilling  his  Mi- 
niftry. 

Never  Man  fpake  like  this  Man,  the  Officers 
themfelves  being  Judges,  who  came  to  apprehend 
him  5   and  the  common  People  could  not  b^t  ol^ 

ferve. 


Ser.  XV.  Miracles^  &c.  283 

ferve,  th^^h^  taught  like  one  having  Aiithcrify^  and 
not  as  the  Scribes^  and  could  not  but  wonder  at  the 
gracious  Words,  that  proceeded  out  of  his  Mouth, 
He  fpake  with  the  Majefly  and  Authoriiy  of  a  God* 
introducing  and  enforcing  his  Dodh'incs,  not  like  the 
Prophets  of  old,  with  ^  Thus  faith  the  Lord,  but 
with  a  Verily  verily  I  fay  unto  you  :  And  yet  he  did 
not  feek  his  own  Glory,  nor  aim  at  Oflcntation 
and  Applaufe ;  but  behaved  with  all  Humility,  Meek- 
nefs,  Condefcenfion  and  Self-Dcnial  in  his  Miniflry. 
He  did  72otJlrive  nor  cry,  neither  did  any  Man  hear 
his  Voice  in  the  Streets,  Matt.  xii.  19.  He  did  not 
preach  like  one,  who  came  to  fet  up  himfelf,  or  to 
vent  his  own  Pafiions  with  Noiie  and  Tumult  5  but 
like  one,  whofe  Kingdom  cajne  ?iot  with  Obferva^ 
tion^  and  conffted  not  in  Word,  hut  in  Power,  Luke 
xvii.  20.  and  i  Cor.  iv.  20.  He  was  unwearied  in 
his  miniflerial  Labours,  and  was  faithful  to  him  who 
appointed  him.  All  things,  faid  he  to  his  Difciples, 
that  I  have  heard  of  my  Father,  i.  e.  that  I  have 
received  in  my  Commiffion  from  him  to  be  commu- 
nicated, I  have  made  known  to  you,  John  xv.  15. 

Zeal  for  the  Glory  of  God,  Deteftation  of  all  Ini- 
quity, and  Good-will  to  Men,  breath'd  through  all 
his  holy  Miniftrations :  With  what  Strength  and  Evi- 
dence did  he  fupport  his  Father's  Honour,  together 
with  his  own  divine  Charader,  and  confute  the  Ca- 
vils of  his  Adverfaries  !  With  v/hat  undaunted  Cou- 
rage did  he  reprove  the  Vices  and  Errors  of  the  As^e, 
never  fearing  the  Faces  of  Men  !  With  what  adini- 
rable  Skill  did  he  point,  or  foften  his  Reproofs,  as  the 
Occafion^'  of  things  required  !  And  oh  !  with  what 
Compaffion,  Condefcenfion  and  Meeknefs,  did  he 
mourn    over  his    obftinate  Hearers,  and  grieve  nt 

'  thf 


284     Christ'^  Perfonal Minijiry^ 

the  Hardnefs  of  their  Hearts  1  Matt,  xxiii.  37.  airf' 
Mark  iii.  5. 

How  tenderly  did  he  expoftulate  with  Sinners  of 
all  Ranks  and  Degrees !  how  gracioufly  did  he  invite 
and  encourage  the  weary  and  heavy  laden  to  come 
to  him,   that  they  might  find  Reft  to  their  Souls ! 
And  with  what  Wifdom,  Gentlenefs  and  Patience, 
did  he  bear  with  the  Infirmities  of  his  Difciples,  till 
he  gradually  cured  them  !  T^he  bruifed  Reed  be  did  not 
breaks  the  finoaking  Flax'  he  did  not  quench^  till  hejent 
forth  Judgment  unto  ViBory,  Matt.  xii.  20.     What 
pains  didhe  take  with  them,    to  inftrud:,  ftrengthen 
and  comfort  them  ;  to  remove  their  Darknefs  and  Pre- 
judices 3  to  teach  them,  as  they  were  able  to  bear  5  to. 
refolve  their  Doubts;  tofilence  their  Fears;  to  heal  their 
wounded  Spirits ;  to  arm   them    againft  Difliculties 
and  Dangers ;  to  encourage  and  affift  their  Faith  and 
Hope  in  him;  and  to  unite  them  together  in  Love !  He 
gathered  the  Lambs  with  his  Arms  ^carried  them  in  his 
Bo/bm^  and  gently  led  thofe  that  were  with  young,  Ifa.  xl. 
1 1 .  And  he  had  the  Tongue  of  the  Learned^    that  he 
7}iighf  kno-w  how  to  fpeak  a  word  in  feajhn  to  him  that 
was  weary.  C-Ap.l./^.  He  knew  how  and  when  to  Ipeak 
with  Prudence  and  Caution,  in.ufeful  Hints  and  due 
Referves,  or  with  open  Freedom,  Perfpicuity  and  En- 
largement ;  when  to  fpeak  in  Parables,  and  when  to 
Ipeak  plainly,  as  might  beft  anfwer  the  gracious  and 
holy  Purpoles  of  his  Miniftry.     He  knew  the  inmoft 
Tlioughts  and  Circumftances  of  all  his  Hearers,  and 
how  to  accommodate  his  Difcourfes  in  the  beft  man- 
ner to  their  refpc6tlve  States  and  Conditions,  Tem- 
pers and  Defigns ;  hence  'tis  often  faid,  that  Jefus^ 
knowing  their  Thoughts,  and  their  Reajonings  in  their 
Heap'ts,  replied  to  them.     And   he  could  ipeak  to 
the  Heart  it  fclf  with  fuch  Convidtion  and  Pov/er,, 

as 


Ser.  XV.  Miracles,  Sec.  285 

as  fhould  bear  down  all  Oppofition,  and  turn  the  d'lf- 
obedient  to  the  Wijdom  of  the  juj}. 
•  The  Words  he  Jpake  were  Spirit  and  Life,  John 
vi.  63.  He  could  add  a  quickning  Vertue  and  com- 
manding Energy  to  them,  whenever  he  pleas'd  j 
hence  when  he  laid  to  one  and  another,  follow  me^ 
immediately  they  left  all,  and  followed  him.  And 
as  foon  as  he  fpoke  to  Nathaniel^  the  Woman  of 
Samaria^  and  Zaccheus  ;  the  firft  faid.  Rabbi ^  thou 
art  the  Son  of  God,  thou  a?'t  the  King  of  Ifrael. 
John  i.  49.  The  fecond  faid,  Come  fee  a  Man, 
which  told  me  all  things  that  ever  I  did,  is  not  this 
the  Clmji?  Chap.  iv.  29.  And  the  third  7nade  hafle, 
and  came  down  from  the  Sycamore  "Tree,  and  receivd 
him  joyfully.  Luke  xix.  5,  6.  Oh!  whence  was  all 
this  ready  Faith  and  Obedience,  but  from  the  divine 
Power  that  attended  his  Words,  who  could  fpcak  not 
only  to  the  Ear,  but  could  like  wife  fpeak  to  the  Heart ! 
And  with  what  an  excellent  Spirit  did  he  finidi  his 
Miniftry,  praying  for  his  Enemies,  converting  a 
notorious  Malefactor,  and  commending  his  own  Soul 
into  his  Father's  hands  at  Death,  and  blcfling  his 
Difciples  afterwards  at  his  parting  from  them,  and 
going  up  to  Heaven !    We  are  next  to  confider, 

3.  The  Credentials  of  Chrift's  Miniftry,  whereby 
he  was  prov'd  to  be  of  a  truth  that  Prophet,  which 
fliould  come  into  the  World. 

Among  thefe  we  might  reckon  the  exadl  Accom- 
plifliment  of  many  remarkable  Types  and  ancient 
Prophecies  in  him  ;  his  miraculous  Birth,  fubfequcnt 
to  that  of  John  the  Baptift,  his  Forerunner  ;  the  ex- 
traordinary Star,  that  appeared  to  the  wife  Men  of 
the  Eaft  ;  the  Glory  of  the  Lord,  that  flione  round 
about  the  Shepherds  in  the  Field ;  and  the  Attcfta- 
tion  of  the  heavenly  Holl  concerning  him.  We 
»^  midir 


2  86     Christ V  Perfonal  Mtntfiry^ 

might  add,  his  holy,  humble,  upright,  beneficent 
and  fclf-denying  Life ;  the  vilible  Defcent  of  the 
Holy  Ghoft  upon  him  at  his  Baptifm ;  and  his  Fa- 
ther's publick  Teftimony  to  him,  by  a  Voice  from 
Heaven,  fiying,  'T^his  is  my  beloved  Son  in  whom  I 
am  well  pie  a  fed  y  Matt.  iii.  i6,  17.  which  Voice, 
attended  with  an  illuftrious  Glory,  the  Emblem  of 
the  divine  Prefence,  was  afterwards  repeated  at  his 
Transfiguration,  with  this  addition,  Hear  ye  him. 
Matt.  xvii.  5. 

We  might  likewife  take  notice^  to  this  purpofe, 
of  the  fpiritual,  heavenly  and  holy  Nature  and  De~ 
fign  of  his  Dodlrine  and  Kingdom  3  the  divine 
Power  that  accompanied  his  Word  to  the  Souls  of 
them  who  believed,  by  which  they  had  the  Witnefi 
in  themfelves',  i  John  v.  10.  and  its  vifible  EflFed 
upon  their  Lives,  which  was  a  Witnefs  to  others, 
th2itfeei7tg  their  good  Works ^  they  might  glorify  their 
Father  in  Heaven.  Matt.  v.  16.  But  the  Proof  I 
am  a  little  more  particularly  to  infift  upon,  is  that 
of  Miracles^  during  our  Lord's  Perfonal  Miniftry, 
and  at  the  Clofe  of  it,  or  foon  after  it.  Therefore, 

( I .  His  Miniflry  appeared  to  be  divine  by  the  Mi- 
racles he  wrought^  whilji  he  was  employ' d  in  it. 

Thefe  were  innumerable,  and  of  various  kinds, 
and  were  not  done  in  a  Corner,  but  before  all  the 
People,  Learned  and  Unlearned,  Friends  and  Ene- 
mies :  Pie  changed  the  Nature  of  Water  into  Wine^ 
and  increas'd  the  Quantities  of  Bread  and  Fifh,  by 
a  creating  Power,  and  like  the  Sovereign  Ruler  of 
the  Univerfe,  walk'd  upon  the  Sea,  commanded  the 
Fillies,  the  Winds  and  the  Waves,  and  they  obey'd 
him. 

He,  in  a  way  evidently  and  entirely  miraculous, 
heal'd  all  manner  of  Difeafcs,  opcn'd  the  Eyes  of  the 

Blind,^ 


Ser.  XV.  Miracles,  &c.  287 

Blind,  unftopped  the  Ears  of  the  Deaf,  loofcd  the 
Tongues  of  the  Dumb,  cured  Ci  ipples,  caft  out  De- 
vils by  whole  Legions  at  once,  and  raifcd  the  Dead ; 
and  all  this  he  did  whenever  he  pleafed,   in  an  In- 
ftant,  by  a  Fund  of  Power  in  liinifelf,  or  by  Virtue 
that  ioe?it  out  of  him  ^   and  in  a  fovereign  independent 
Godlike  Way  and  Manner,    by  a  bare  Touch,  or  a 
Word,   like  the  abfolute  Lord  of  all.     And  he  not 
only  perform'd  thefe  Wonders  himfelf,    but  gave 
Authority  to  his  Difciples,  firft  to  the  Twelve,  and 
afterwards  to    the  Seventy,  <-^   ao  the  flime,  by  his 
Power  and  in  his  Nam        And  all  his  miracalous 
Works  were  of  a  mf    ,..ul  and  beneficent  nature,  ex- 
cept an  Liftance  or  two,   which  might  be  ufeful  for 
moral  Inftrudions  of  many  Kinds,  and  particularly 
for  imprefling  an  awful  Senfe  of  the  Sin  and  Danger 
of  rejecting  him.     But,  in  the  general  courfe  of  his 
Management,  he  always  went  about  doing  good  by 
the  Miracles  he  wrought,  as  well  as  by  the  gracious 
and  holy  Doftrines  he  preached.     How  could  he 
do  thefe  things  at  all,  if  God  were   not  with  him, 
to  bear  witnefs  to  him  ?  And  how  could  he  do  them 
with  fuch  an  air  of  Sovereignty  and  Divinity,  unlefs 
he  were  fuch  a  Teacher  fent  from  God,  as  v/as  alfo 
himfelf  a  divine  Perfon  ?  And 

(2.  This  farther  appeared  by  the  Miracles^  that 
were  wrought  at  the  Clofe  of  his  Minifir)\  or  foon 
after  it. 

Surprizing  Signs  and  Wonders  were  fecn  at  his 
Death ;  all  Nature  feem'd  to  be  flung  into  Confu- 
fion,  to  exprefs  the  greateft  Abhorrence  of  their 
Wickednefs  who  crucify'd  him,  and  to  bear  witnefs 
to  him.  Luke  xxiii.  45.  The  Sun  was  darkned  at 
Noon-day  by  a  preternatural  Eclipfe  for  three  Hours 
together  \  the  Vail  of  the  Temple  was  rent  in  twain^ 

the 


^88      C^'^uT  s  P erf onal  Minijiry^ 

the  Earth  quak'd  and  the  Rocks  rent^  fo  that  the 
Centurion^  and  they  that  watch'd  with  him,  feard 
g7'eatly\  faying^  truly  this  was  the  So?2  of  God.  Matt. 
xxvii.  51, — -54.  And  he  rofe  again  from  the 
Dead  on  the  third  Day,  according  to  his  own 
Predidlion,  upon  which  he  had  put  the  whole  Cre- 
dit of  his  Charadter,  faying,  Dejlroy  this  Temple ^ 
and  in  three  Days  I  will  raife  it  up ;  /peaking  of 
the  Temple  of  his  Body,  John  ii.  20,  2r»  This 
great  Event  was  attended  with  the  Refiirrediion  of 
many  Bodies  of  Saints  out  of  their  Graves^  who  ap^ 
peared  to  inany  in  Jerifahn-,  Matt,  xxvii.  52,  53. 
and  with  the  Teftimony  of  Angels,  faying,  He  is 
not  here^  but  is  rifen,  Luke  xxiv.  6.  And  when 
he  hsAjloewn  himfelf  alive  to  his  Di/ciples^  after  his 
Paffion^  by  7nany  infallible  Proofs^  being  feen  of  them 

forty  Days ^   Ads  i.  3 11.    he   afcended  up    to 

Heaven  in  their  fight,  and  ten  Days  afterward  flied 
down  his  Spirit  abundantly  upon  them,  in  a  miracu- 
lous way,  according  to  his  Promife,  ABs,  ii.  I -—4. 
By  this  Spirit  they  were  enabled,  in  an  Inftant, 
to  fpeak  all  Languages  that  were  neceflary  for  the 
Propagation  of  the  Gofpel  in  different  _  Nations,  to 
communicate  fupernatural  Gifts  to  others,  and  to 
work  all  forts  of  Miracles,  in  Confirmation  of  the 
Mlnifi:ry  they  receiv'd  of  the  Lord  Jefus.  This  leads 
us  to  the  next  head,  which  is  to 

II.  Take  a  more  extenfive  View  of  Chrifi:'s  Pro- 
phetick  Office. 

As  he  had  an  eternal  Pre-exlfi:ence  to  his  Incarna- 
tion, and  was  fet  up  from  everlafting  in  the  Father's 
Counfels  and  Covenant-Tranfadions  with  him ;  it 
might  be  proper,  wou'd  our  Time  allow  it,  to  look 
a  little  backward,  as  well  as  forward,  and  fliew  that 

it 


Ser.  XV.  MiraclcSjUc.  289 

it  was  he,  who  made  the  gradual  Difcoveries  of  the 
Mind  and  Will  of  God  to  the  Old-Tcftament  Church ; 
that  it  was  he,  who  fpake  with  an  audible  Voice,  and 
appeared  in  a  Cloud  of  Glory,  or  in  human  Form 
under  the  Title  of  Jehovah,  or  of  the  Angel  of  the 
Lord  ;  that  he  gave  the  Law  at  Mount  Si^iai  -,  and 
that  he  infpired  the  antient  Prophets,  by  his  Spirit, 
for  all  other  Communications  of  Light,  fuitcd  to 
the  feveral  Difpenfations,  which  preceded  his  com- 
ing in  the  Flefli.  He,  by  his  Spirit,  'went  and preadf  d 
to  the  Spirits  in  Prijon,  (i.  e.  to  the  Spirits  that  were 
in  Prifon  at  the  time  of  the  Apoftle  Peter  s  v/riting) 
which Jbme  time  were  difobedient,  when  once  the  hiig- 
fnffertJjgof  God  waited  in  the  DaysofNG-dh,  while 
the  Ark  was  prep arijig,  i  Pet.  \\\.  19,  20,  And  it 
was  the  Spirit  of  Chrift  in  the  Prophets,  that  tejlifyd 
beforehand  cf  the  Siifc rings  of  Chrijl  and  the  Glory 
that  fjoiild follow.  Chap.  i.  10,  11. 

But  the  narrow  Limits  of  a  fingle  Difcourfe  per- 
mit us  only  to  look  forward  a  little,  more  particu- 
larly, to  the  brighter  Difpeniation  of  Light  and  Grace, 
which  fucceeded  our  Saviour's  perfonal  Miniftry. 
And  this  may  be  confidcr'd  with  refpecl  to  the  Mi- 
niftry  of  iifpiredMen,  to  the  Miniftry  of  others,  and 
to  his  internal  Illuminations  by  means  of  all  external 
Teachings. 

I.  Chrift  teaches  by  the  Miniflry  of  Infpired 
Men. 

During  the  time  of  his  perfonal  Miniflry,  he  fpake 
the  Word  to  his  Auditors,  as  they  were  able  to  hear  it: 
Mark  iv.  33.  And  he  laid  to  his  own  Dilciples,  / 
have  yet  many  things  to  fay  unto  you,  bi^t  ye  cannot 
bear  them  now.  John  xvi.  12.  There  were  many 
things,  which  depended,  and  wou'd  receive  farther 
Light  from,  his  finifiifig  the  Work  of  Rcdcmptic  :i 

Vol.  L  U  by 


290     ChristV  FerfonalMiniJlryy 

by  his  Death  and  Refurredion  from  the  Dead,  and 
which  their  prefent  Weaknefs  and  Prejudices  indif- 
pos'd  them  to  receive ;  fuch  as  the  great  Dodtrines 
of  his  Atonement,  and  of  Juftification  alone  by  Faith 
in  him ;  the  Abolition  of  the  ceremonial  Law,  and 
of  all  diflindtion  of  Privileges  between  the  'Jews  and 
Gentiles^  and  the  like  :  And  therefore  he  promifed 
that  upon  his  Departure,  he  would  fend  his  Spirit  to 
cany  things  further,  than  it  was  proper  for  him  then 
fb  fully  to  reveal  them.  When  he^  the  Spirit  of  Truths 
is  come^  he  will  guide  you  into  all  T'ruth  ;  heJJjallglo^ 
rify  me^  for  hejloall  receive  of  mine  and  fimll  fl:ew  it 
unto  you,  Johnxvi.  13,14. 

He,  by  his  Spirit  threw  fuch  Light  into  their 
Minds  relating  to  the  Old-Teftament  Types  and  Pro- 
phecies, that  they  cou'd  clearly  reafon  from  thence, 
that  Chrifi  mujl  fieeds  have  fuffered^  and  rifen  again 
from  the  dead,  Ad:s  xvii.  2,  3.  And  by  this  Spirit 
he  brought  all  things  to  their  remembrance^  whatfo- 
ever  he  himfelf  had  faid  to  them :  John  xiv.  26.  And 
as  he  enabled  them  with  great  exaftnefs  to  recoiled: 
the  things  they  had  heard,  fo  he  reveal'd  new  Doc- 
trines to  them,  2inAJ]jewd  them  things  to  come,  which 
they  were  unacquainted  with  before.  Hence  he  faid 
to  the  Apoftle  Paul^  I  have  appeared  unto  thee  for 
this  purpofe^  to  make  thee  a  Minijler  and  a  Witnefs^ 
both  oftheje  things  which  thou  haflfeen^  and  of  thofe 
thi?2gs  in  which  I  will  appear  unto  thee  ;  delivering 
thee  frofn  the  People,  a?id  fi'om  the  Ge?2tiles,  unto 
whom  now  I  fend  theCy  to  open  their  Eyes,  and  to  turn 
them  from  Darknefs  to  Light y  a?id  from  the  Power 
of  Satan  imtoGody  that  they  may  receive  Forgivenefs  of 
SinSy  and  Inheritance  among  them  which  are  fanSli^ 
fed  by  Faith  that  is  in  ??ic.    Aits  xxvi,  16,  17,  18. 

He 


Ser.  XV.  Miracles  J  &c.  ±qt 

He  put  them  into  Office,  and  directed  them  to 
the  Places  where  they  fliould  cxercife  their  Miniftry  ^ 
and  he  furnifh'd  them  with  all  Abilities  for  it,  and 
own'd  them  in  it.  He  gave  tbe?n  the  Spirit  of  Pow^ 
r;%  a?idof'Love^  and  of  a  found  Mind  \  2  Tim.  i.  7. 
and  \\Qga've  Tejiiinony  to  the  Word  of  his  Grace ^  and 
granted  Signs  and  Wonders  to  be  done  by  their  hands. 
Adsxiv.  3.  All  was  under  his  infallible  Infpiration, 
Condudl  and  Influence ;  and  therefore,  wlicre-ever 
they  went  and  preach'd  the  Gofpel,  it  was  called 
Chrift's  coming  and  preaching  Peace  to  them^  'which 
were  afar  off]  and  to  them  that  were  7iigh.  Eph.  ii, 
17.  It  was  likewife  under  his  Infpiration  and  Influ- 
ence, that  they  committed  io  much  of  the  Gofpel- 
Revelation  to  writing,  as  might  be  needful  for  tlie 
Ufe  of  the  Church  in  all  fucceeding  Ages.  They 
therein  declared  the  T'ejlimony  of  God^  in  the  Woi'h 
which  the  Holy  Ghoji  teacheth.  i  Cor.  ii.  i,  13.  And 
hence  they  are  called  the  Words  of  our  Lord  J  ejus 
Ckrijl^  and  the  Word  of  Chrif,  i  Tim.  vi.  3.  and 
Col.  iii.  6.     But  to  proceed,, 

2.  He  teaches  by  the  Miniiby  oi  others^  who  are 
not  infpired. 

As,  When  he  afc ended  up  on  high^  he  gave  Apoftles,, 
Prophets  and  Evangelijls^  which  were  extraordinary 
Officers,  endued  with  miraculous  Gifts  and  Powers 
for  the  firft  Plantation  of  the  Goipel ;  fo  he  gave 
Paftors  and  Teachers^  to  be  ftanding  Officers  in  the 
Church,  under  the  ordinary  Difpenfation  of  the  Spi- 
rit, for  the  pefeBing  of  the  Saints,  for  the  Work  of 
the  Miniflry,  for  the  edifying  of  the  Body  ofChrifty 
till  all  its  Members  fhou'd  be  gathered  in,  and  the 
whole  Defign  of  his  Grace  fhou'd  be  perfe(5led ;  or 
////  we  all  come  in  the  Unity  of  the  Faith,  and  of 
the  Knowledge  of  the  Son  of  God,  unto  aferfe^Man^ 
U  2  iintQ 


292      ChristV  Perfonal  Minijlryy 

Unto  the  Meafure  of  the  Stature  of  the  Fulnefs  of 
Chrijl.  Eph. iv.  8,  11,  12,  13.  And  his  Promife,  ta 
be  with  his  Servants  alway^  eve?i  to  the  End  of  the 
Worlds  Matt,  xxviii.  20.  looks  forward  to  the  Mini- 
fters  of  the  Gofpel  till  Time  fliallbe  no  more.  They 
have  their  Commiffion  from  him  as  their  great  Lord 
and  Mailer,  and  all  their  Inftrudtions  are  contained 
in  his  Word  5  to  this  they  are  to  confine  themfelves^ 
and  this  they  are  to  explain  and  vindicate,  illuftrate 
and  improve  in  his  Name,  and  by  Affiftances  from 
him. 

He  fits  them  for  their  Work,  and  inclines  their 
Hearts  to  it ;  he  gives  them  Calls,  and  Opportuni- 
ties to  engage  in  it,  by  the  Approbation,  Acceptance 
and  Encouragement  of  other  Minifters,  and  of  the 
Churches  to  which  they  minifler ;  and  he,  as  Head 
over  all  Things  to  the  Church,  difpofes  of  them  by  his 
Providence  in  the  feveral  Places,  where  he  has  Work 
for  them  to  do,  and  direds  them,  by  the  fecret  In- 
fluence of  his  Spirit,  to  fuch  Subjefe,  and  fuch  ways 
of  managing  them  in  their  Miniftrations,  as  he  de- 
figns  to  own  and  blefs :  And  this  he  fometimes  does 
in  fo  remarkable  a  Manner,  that  their  Words  as  ex- 
actly fuit  the  peculiar  Circumftanccs  of  their  Hearers, 
as  if  they  knew  their  very  Hearts.  And  upon  thele 
accounts,  all  their  teaching,  according  to  his  Word, 
is  his  teaching  by  them.  But  over  and  above  all 
this, 

3 .  He  teaches  by  an  internal  Illumination^  by 
means  of  all  thefe  external  Teachings. 

By  his  external  Teachings,  whether  immediately 
in  his  own  Perfonal  Miniftry,  or  mediately  ia 
the  Miniftry  of  others,  he  takes  oft^"  the  Veil  from 
our  Hearts^  or  removes  their  natural  Depravi- 
ty   and   Prejudices,    with    tlicir    numerous   Indif- 

pofitions 


Ser.  XV.  Miracles^  &c.  293 

poiitions  to    dlfcern  the  iinvcird  Objed,   according 
to    the    Apoftle's  Diftindion,    2  G>r.  iii.  12,  — 17. 
This   internal  Illumination  teaches  us  to  profit,  and 
there  is  fomething  efficacious  and  never  failing  in  it ; 
for  every  Man^   who  has  thus  heard  and  learn  d  of 
the  Father^  co?nes  to  Chrijl.  John  vi.  45.    But  with- 
out this  internal  Work  upon  the  Heart,   all  external 
Revelations    wou'd  be  inefFedtual,  as  to  any  Hiving 
Purpofes  :  Hence  is  that  pathetic  Expoftulation  of  the 
Prophet,  Who  hath  believed  our  Report  ?  to  'wlo?n 
is  the  Arm  of  the  Lord  revealed'?*  Ifa.  liii.  i.     'Tis 
the  Spirit  wdth  the  Word,  that  irradiates  our  Souls 
with  its  Glories ;  and  true  Believers  receive^  not  the 
Spirit  of  the  World ^  hut  the  Spirit  ^ichich  is  of  God ^ 
that  they  might  know  the  tlwigs  that  are  freely  given 
to  them  of  God :  But  the  natin-al  Man  rcceiveth  not 
the  things  of  the  Spirit  of  God,  for  they  are  Foolijl:- 
nefs  to  him^   neither  can  he  know  them^   becauje  they 
are  fpiritually  difcerned,   i  Cor.  ii.  12,  14. 

How  little  Succefs  was  our  bleffed  Lord's  own  ex- 
cellent Miniftry  attended  with,  the  Holy  Ghofi  7Jot 
being  then  fo  plentifully  given^  as  afterguards,  becaufe 
Jefus  was  not  yet  glorified.  John  vii.  39.  But  upon 
the  firft  remarkable  Effufion  of  the  Spirit,  Light  and 
Grace  iliot  their  Rays  into  the  Souls  of  Multitudes, 
and  three  tlioufuid  were  converted  that  very  Day. 
"The  Go/pel  then  came  7iot  in  Word  only,  but  in  Pow- 
er, in  the  Holy  Ghofl,  and  in  much  A  fur  an  ce :  i  Thef. 
i.  5.  It  ran  and  was  glorified,  and  many  believd, 
according  as  the  Hand  of  the  Lord  accompanied  it, 
and  as  the  Lord  gave  to  every  Man,  Ads  xi.  21.  and 
I  Cor.  iii.  5.  Our  Lord  Jefus,  in  the  Difcharge  of 
his  Prophetic  Office,  undertakes  \\\z^ oxV.  oi opening 
the  Heart,  as  he  did  \h^  Heart  y^Lydia,  fo  thatjl:e 
attended  to   the  things  which  were  Jpohn  of  Paul. 


294  Chris tV  Perfonal  Mif^ijiry'^ 
Adls  xvi.  1 4.  He,  by  his  Spirit,  co7ivinces  the  World 
ofSi72^  and  of  Right  eoiijhejs^  and  ofjiidgment,  John 
xvi.  8.  He,  by  an  internal  Operation,  opens  the 
Eyes  of  the  Underftanding,  and  lets  the  great  Things 
of  his  Law  and  Gofpel,  in  aftrong,  dear,  convincing 
and  impreffive  Light  before  the  Mind  :  Thus  when 
the  Commandment  came  to  the  Apoltle,  Sin  revivd 
in  the  Convidlions  of  his  Confcience,  and  he  died  to 
his  former  vain  Confidence  5  Rom.  vii.  9.  and  God 
revealed  his  Son,  not  only  to  him,  but  in  him :  Gal. 
i.  16.  Accordingly  Chrift  not  only  expounded  to  his 
Dijciples  in  all  the  Scriptures  the  T%ings  that  con- 
cerned  himfelf  andfiewd  them  that  all  Thi^igs  vmjl 
he  fulfilled,  which  were  written  in  the  Law  of  Mo- 
fes,  and  in  the  Pfalms  concerning  him  -,  but  by  a 
Work  difl:in6t  from  all  this,  he  furthermore  opened 
their  Vnderfiandings,  that  they  might  underfiand  the 
Scriptures.  Luke  xxiv.  27,  44,  45.  Hence  the 
Apoftle  fohn  ipeaking  of  all  true  Believers,  fays, 
7he  Son  of  God  is  come,  and  hath  given  us  an  Under- 
flandijig,  that  we  might  know  hi?n  that  is  true: 
1  John  v.  20.  And  j^<?  have  an  Un^  ion  from  the  Ho- 
ly One,  and  blow  all  Tlmigs,  Chap.  ii.  20,  27.  mean- 
ing the  neceffary  Things  of  the  Gofpel.  And  the 
Apoftle  Paul  pray'd  for  the  Ephefia?2S,  that  God 
vjouldi  give  them  the  Spirit  of  Wifdom  andKevelatim 
in  the  Knowledge  ofCbrifi,  the  Eyes  of  their  Under- 
fianding  being  enlightned,  that  they  might  know  what 
^s  the  hope  of  his  Calling,  and  what  the  Riches  of  the 
Qlory  of  his  Inheritance  in  the  Saints,  Eph.  i,  1 7,  1 8. 
*   ■  '  USE 

I.  ^hls  Jhews  the   Excellence   md    Necefjity  of 
Clmffs  ^cachings. 

What  glorious  and  important  Schemes  of  Truth 
and  Duty  hath  he  drawn  out  in  the  facred  Oracles ! 

Hov\( 


Ser.  XV.  Miracles^  Sec.  295 

How  complete  and  illuftrious  is  the  Revelation  he 
has  made  of  them !  With  what  Light  and  Autliorl  - 
ty,  Condefcenfion,  Grace  and  Efficacy  does  he  teach 
them !  And  how  utterly  inefficient  were  we  to  at- 
tain to  fuch  advantageous  and  exalted  Knowledge 
without  his  Teachings !  Had  not  he  revealed  the 
Myfteries  of  God's  eternal  Counfel  and  Will,  rela- 
ting to  his  Glory,  and  our  Salvation  -,  had  not  he  dif- 
play'd  his  own  unfearchable  Riches,  and  fhewn  us  the 
Way  to  Pardon  and  Peace,  Heaven  and  Happinefs, 
we  could  never  have  had  any  Notions  of  them ;  and 
were  he  not  to  enlighten  our  Minds  in  the  Know- 
ledge of  thefe  blelTed  Truths  by  his  Spirit,  we  could 
never  have  any  faving  Acquaintance  with  them. 

O  how  thankful  fhould  we  be  for  this  great  Pro- 
phet of  the  Church !  How  iliould  we  prize  and  ho- 
nour him,  and  yield  ourfelves  up  to  his  Inllrudion 
and  Influence !  How  heartily  fhould  we  blefs  God  for 
him!  And  how  entirely  fhould  we  refer  the  Glory  of 
all  our  Light  and  Guidance  to  him  and  his  Spirit, 
and  to  the  Father  thro'  him!  BIe[fed  be  the  Lord 
God  g/'Ifrael,  for  he  hath  ^cifited  his  People^  a?id gi- 
ven the?n  the  Knowledge  of  Salvation^  thrd  his  tender 
Merc)\  whereby  the  IDay-fpri^jgfrom  on  high  hath 
vifited  us^  to  give  Light  to  them  that  fit  in  Darknefs^ 
end  in  the  Shadow  oj  Death ^  arid  to  guide  our  Feet  in 
the  Way  of  Peace.  Luke  i.  68, 77,  78,  79. 

2.  Behold  the  Danger  ofrefifmg  to  hearken  to  this 
divine  Treacher, 

To  rejeft  him  and  his  Teachings  by  his  Word, 
and  theMiniftry  of  it,  or  by  his  Spirit  in  his  Dealing:^ 
with  the  Heart,  is  to  rejedt  the  Authority,  Light  and 
Grace  of  God  hiroiclf  to  our  own  confufion.  For 
him^  fays  God,  jhallye  hear  in  all  Ihings^  whatfce- 
v^r  he  [hall  fay  unto  you  :  yhd  it  fiall  come  to  pa/s, 

U4  ^f^^^ 


296     Christ's  Perfonal  Mi7tijiry^ 

that  every  Soul  which  will  not  hear  that  Prophet^ 
ffoall  he  dcfircy  dfrom  among  the  People,  A.d:siii.  22,23, 
O  iblemn  Injundion!  and  O  dreadful  Ruin  to  iiich 
as  turn  a  deaf  Ear  x.o  him !  Howfiall  we  efcape^  if 
we  negleB  fo  great  Salvation^  which  at  the  fir  fi  he-- 
gan  to  be  fpoken  by  the  Lord,,  aiid  was  confirmed  to  uy 
by  them  that  heard  him  ?  Heb.ii.  3.  The  Time  ]s 
coming,  v/hen  Defpifers  will  wonder  and  perifli. 
See  then  that  ye  refufe  not  him  that  Jpeaketh  -,  for  if 
they  efcaped  not,,  who  refused  him  that  f poke  on  Ear  thy 
much  more  fi) all  ?iot  we  efcape,  if  %ve  turn  away  from 
him  that fpeaketh  from  Heaven,  Chap.  xii.  25. 

3 .  Let  us  befenfble  of  our  high  Obligations  and  En- 
couragements  to  attend  to  all  his  teachings. 

The  Minillers  of  Chrift  fliould  keep  clofe  to  the 
Commiffion  they  have  received  from  him  5  they 
lliould  attend  to  the  Voice  of  his  Word,  and  to  the 
enlightnings  of  his  Spirit  according  to  his  Word;  and 
fhould  copy  after  Imn  in  all  their  holy  Miniftrations. 
And  let  all  of  us,  who  fit  under  the  Gofpel,  receive  his 
Word,  as  the  only  Rule  of  our  Faith  and  Obedience; 
let  us  try  all  Doftrines  and  Spirits  by  it,  and  adhere 
to  the  Light  and  Impreflions  of  his  Spirit  according 
to  it.  T^o  the  Law  and  to  the  Tefiimo7iy,^  iftheyfpeak 
not  according  to  this  Word^  it  is  becaife  there  is  no 
Light  in  them.  Ila.  viii.  20. 

Whatfoever  Doubts  or  Darknefs  any  of  us  may  be 
under,  Vv^ith  refpedl  to  religious  Dodtrines  or  Duties, 
or  with  refpeft  to  our  own  State  and  Condition  be- 
fore God,  to  whom  fhould  we  look,  but  to  this  great 
Prophet,  for  all  the  Satisfadtion  we  want  ?  Let  us  ear- 
nefily  beg  Counfel  of  him  concerning  them;  and  im- 
prove by  Faith  the  rich  Encouragements  we  have  to 
expect  it  from  him.  He  is  oi quick  iinderftanding  in 
the  Fear  of  the  Lord,  Ifa.  xi.  3.  And  'tis  his  fpecial 
I  '  Office 


Miracksy  &c.  297 

(Office  to  give  Light  to  the  Gentiles,  to  open  the  blind 
Eyes,  to  brijig  out  the  Prifoncrs  from  the  Prifon,  and 
them  that  fit  in  Darhiefs,  out  of  the  Prifon-houfe. 
Chap.  xlii.  6,  7.  He  has  doue  it  for  Multitudes  al- 
ready, and  God  has  promised,  that  under  his  Condud:, 
he  will  bring  the  Blind  by  a  way  that  they  knew  noty 
and  will  lead  them  in  Paths  that  they  have  not  known ^ 
and  will  make  Darknefs  Light  before  them,  and 
crooked  Things  flraight,  ver.  16. 

O  let  us  look  to  him,  that  we  may  be  enlightned, 
that  our  Doubts  may  be  refolv'd,  and  our  thickcft 
Mills  of  Darknefs  may  fly  away,  that  we  may  know 
the  Path  of  Duty,  Truth  and  Comfort,  and  that  we 
may  live  under  the  impreflive,  governing  Influence  of 
all  our  Knowledge,  and  fo  with  open  Face,  behoIdi??g 
as  in  a  Glafs  the  Glory  of  the  Lord,  may  be  changed 
into  the  fajne  Image,  from  Glory  to  Glory,  even  as 
by  the  Spirit  of  the  Lord,  2  Cor.  iii.  18. 


SERMON 


<  298  ) 


SERMON    XVI. 

The  Sufferings  and  Death  of  C  h  r  i  s  t, 
with  the  Chief  Defign  of  them,  the  A- 
tonement  for  Sin,  as  one  Part  of  his 
Priefthood* 


I  Pet.  III.  i8. 

For  Chrijl  alfo  hath  once  fitff ere d  for  Sins,  thejiijijor 
the  Unjiiji,  that  he  might  bring  us  to  God, 

AS  the  Son  of  God  came  into  the  World,  not 
only  to  be  a  Prophet,  to  reveal  his  Father's 
Will  3  but  to  fuftain  and  execute  the  Office  of  aPrieft: 
fo  he  fufFercd,  not  meerly  to  feal  the  Truth  of  his 
Doftrine  with  his  Blood,  but  to  make  Atonement 
tor  Sin.  This  is  an  Article  of  great  Importance  in 
Chriftianity,  therefore  we  find  the  Apollles  infijfting 
much  upon  it  in  their  Writings.  Peter  mentions  it 
in  this  Place,  as  an  Argument  to  induce  the  Fol- 
lowers oijefus  Chrijl  to  bear  with  Patience  the  Per- 
fecutions  to  wjaich  they  might  be  expofed,  upon  the 
Account  of  that  Faith  in  him,  and  Subjedtion  to 
him,  which  they  profefied  :  For  Chrijl  alfo  hath  once 

Jiifercd 


Ser.  XVI.  7'he  Sufferings  of  Chrijl.      299 

fuffered  for  Sins^  &c.  We  may  oblcrve   in   thcfe 
Words, 

I.  That  the  Sufferings  of  Chrift  are  affertcd. 

II.  The  meritorious  Caufe  of  them  is  alliinied,  he 
hath  fuffered  for  Sins. 

III.  A  material  Circumilance  relating  to  his  Suffer- 
ings is  taken  notice  of,  he  hath  once  fuffered. 

IV.  The  oppofite  Charad:ers  of  Chrift,  and   of 
thofe  for  whom  he  faffered,  are  laid  down  5  the  Jiff 

for  the  Urjujl. 

V.  The  great  Defign  of  his  Sufferings  is  declared, 
that  he  jiiight  bring  us  unto  God. 

I  fhall  confider  thefe  Heads  diftindlly  :  Then  clofe 
with  an  Application. 

I.  The  Sufferings  of  Chrift  are  here  afferted,  Chrifi 
hath  fuffered.     He  was  a  Man  oj  Sorroivs,  and  ac- 
quainted "with    Grief.     How  great,  how  manifold 
were  the  Evils  which  he  fuftained  ?    No  Tongue 
can  expreis,  nor  Heart  conceive  wliat  he  endured. 
Men    and  Devils  confpired,  and  exerted    all    their 
Strength   to  diftrefs  him.     "This  is  your  Hour^   laid 
our  Saviour   to  thofe  who  came   to  apprehend  him, 
(ind  the  Power  of  Darknefs.  Luke  xxii.  53.     He 
fuffered  in  his  Reputation,  a  very  tender  Part  3    the 
vileft  Afperfions  were  caft  upon  him :  But  his  Enemies 
were  not  fatisfied  with  the  Perfecution  of  Tongues, 
they  laid  violent  Hands  upon  him.     He  was  put  to 
the  moft  painful  and  ignominious  Death ;  for  Cru- 
cifixion was  the  Punifhment  of  the  bafeft  and  worft 
of  Malefactors  3  and  Chrift  was  crucified  betuixt  two 
Thieves :  probably,  his  Enemies  defign'd  liercby  to 
expofe  him,  as  the  chief  Oftendef,  to  fignify   to  the 
Speculators,  that  the  Crimes  of  both  hi^  Fellow-Suf- 
ferers 


300  T^he  Sufferings  of  Chriji^ 

ferers  met  in  him.  The  Scripture  ipeaksof  his  Sub- 
miffion  to  the  Death  of  the  Crofs^  as  a.  very  remark- 
able Inftance  of  his  Obedience,  and  Humility.  PkiL 
ii.  8.  He  humbled  hiiiifelfy  and  became  obedient  unto 
Deaths  even  the  Death  of  the  Crojs :  Uncommon 
Shame  attended  this ;  therefore  it  is  faid,  that  he  en^ 
dared  the  Crofs,  defpfmg  the  Sha?ne,  Heb.  xii.  2.  But 
the  Infults  of  Men,  and  the  Affaults  of  Devils,  did 
not  affecl  him  fo  much  as  his  Father's  forfaking  him. 
Matt,  xxvii.  46.  fefus  cried  ivith  a  loud  Voice ^  fay- 
ing^ My  God,  my  God  why  loaf  thou  for Jaken  me  ?  It 
fleafed  the  Lord  to  bruije  him  :  he  hath  put  him  to 
grief  Ila.  liii.  10.  Could  the  View  of  what  he  was 
to  fufler  fiom  Creatures  throw  him  into  io  great  an 
Agony,  as  to  give  him  juft  caufe  to  fay,  his  Soul  was 
exceeding forrowful  even  unto  Death  ?  Matt.  xxvi.  38. 
Could  this  produce  Siveat  like  great  Drops  of  Bleed 
falling  down  to  the  Ground?  Luke  xxii.  44.  Such 
Anguifli,  as  was  hereby  expreffed,  may  reafonably  be 
fuppofed  to  proceed  from  an  higher  Caufe  than  any 
created  Power  3  otherv/ife  our  Lord  would  feem  to 
tall  lliort  of  fome  of  his  Difciples  in  Courage  and 
Magnanimity  under  Sufferings  -,  a  fhocking  Suppofi- 
lion  to  every  one  that  believes  the  Gofpel ! 

Chrift  fuffered  from^  the  immediate  Hand  of  God  ; 
he  imprefs'd  upon  his  Mind  a  Senfe  of  his  Wrath  : 
It  was  this  that  lay  fo  heavy  upon  him.  The  Trouble 
wherewith  his  Heart  was  filled  was  caufed  by  the 
Sword  of  divi4ie  \^engeance,  which  was  called  upon 
to  awake  againft  him,  and  X-ofnite  him.  Zech.  xiii.  7. 
Bat  why  fnould  God  deal  thus  widi  his  beloved  Son  ? 
This  Inquiry  brings  me  to  the 

lid  Thing  obfeA^ed  in  tlie  Text,  the  meritorious 
Caufe  of  Chrifc's  Sufferings.:  llcjufferd for  Sins. 

Sia 


Ser.  XVI.  and  the  Deftgn  ofThe?n.      301 

Sin  alone  is  provoking  to  God ;  this  is  the  only 
Objedl  of  his  Anger.  Had  the  SufFcrings  of  Chrift 
proceeded  wiiolly  from  the  Rage  and  Malice  of  the 
Jews,  becaufe  he  reproved  their  Vices,  expofcd  their 
Corruptions,  it  might  be  moft  jnflly  affcrtcd,  that  he 
Jiifferdjor  Righlcoufnefs  Jake ;  but  it  could  not  be 
faid  with  any  Propriety,  that  \\^  fuffcrd  for  Sim, 
This  Expreflion  certainly  denotes  Chrift's  bearing  the 
Panidiment,  which  is  the  Defert  of  Sins :  Of  the  fame 
Import  are  thofe  Words  in  the  2d  Chap,  of  this  Epi- 
fl:le,  ver.  24.  Who  his  own  J  elf  bare  our  Sijis  in  his 
-Body  on  the  Tree. 

Our  Lord  Jefas  had  indeed  no  Sin  of  his  own,  but 
he  was  made  to  be  Sin  for  21s ^  2  Cor.  v.  2t.  God  im- 
puted to  him  theTranfgreffionsof  his  People,  and  dealt 
with  him  according  to  their  Demerii.  He  bore  our 
Griefs,  carried  our  Sorroivs ;  the,  Sorrows  to  which 
•our  Offences  had  rendered  us  obiioxious,  and  which 
we  muft  otherv^ife  have  born :  He  was  wounded Jhr 
our  TranfgreJJions,  bruifed jor  our  Iniquities :  All  we 
like  Sheep  have  gone  ajiray  :  V/e  have  turned  every 
one  to  his  own  Way ;  and  the  Lord  hath  laid  on  him 
the  Iniquity  cf  us  all  lia.  liii.  4,  5,  6.  Thus  the  Spi- 
rit of  Prophecy  fpake  concerning  the  Sufferings  of 
Chrill:;  and  the  Language  of  the  New  Teflament  is 
conformable  hereto.  Rom,  viii.  3.  IVhat  the  Law 
4:ould  not  do^  in  that  it  was  weak  through  the  FleJJ.\ 
(rod  fending  his  own  Son  in  the  likenefs  ofpiful  Flejk^ 
for  Sin  conde?7ined  Sin  in  the  Flefh  :  By  the  Sacrifice 
of  his  own  Son  for  Sin,  in  the  Likenefs  of  finful  Flefli, 
God  fignified  tlie  utmoft  Abhorrence  of  it.  Gal  iv.  4, 5. 
God  fent  forth  his  Son,  made  of  a  Woman,  7nade  under 
the  Law,  to  redeem  them  that  were  under  the  Law. 
Chrlft  came  under  tliat  Obligation,  to  bear  tlie  Pe- 
nalty of  the  Law,  to  winch  the  guilty  Cliildren  of 

Men 


go  2  The  Sufferings  of  Cbrijiy 

Men  wtre  fubjedl,  becaufe  of  their  Breaches  of  it, 
that  they  might  be  releafed.  It  is  faid,  GaL  iii.  13* 
That  Chrijl  hath  redeemed  us  from  the  Curje  of  the 
LaWy  being  made  aCiirfe  for  us.  The  Scripture  ex- 
prefsly  fpeaks  of  his  Soul  being  made  an  Offering  for 
Sin,  Ifa.  liii.  10.  The  Guilt  of  the  Offenders  was 
transferred  to  the  Sin-Oflerings,  which  the  Law  pre- 
fcril^ed  :  This  was  plainly  fignified  by  the  Ceremony 
that  was  enjoin'd,  of  laying  their  Hands  upon  the 
Eeafts,  which  were  tobefacrificed.  SoChrijinvas 
once  offered  to  bear  the  Sins  of  many,  Heb.  ix.  28. 

Sin  is  highly  difhonourable  to  God ;  it  is  a  grols 
Affront  upon  his  righteous  and  wife  Government ;  he 
is  hereby  reproached :  And  when  our  Saviour  flood 
in  the  Place  of  Sinners,  underwent  the  Punifhment, 
that  was  due  to  their  Tranfgreflions,  he  thus  fpoke 
unto  God ;  the  Reproaches  of  them  that  reproached 
thee  fell  on  me,  Rom.  xv.  3 .  Inafmuch  as  he  conde- 
icended  to  be  numbered  with  the  'TraijfgreJJors^  to  bear 
the  Sins  of  many,  Ifa.  liii.  1 2,  God  delivered  him  up  to 
Juflice,  v/hich  did  not  fpare  him  ^  he  fuffered  what 
their  Provocations  deferved. 

III.  A  material  Circumflance  relating  to  the  Suf- 
ferings of  Chrift,  taken  notice  of  by  our  Apoflle,  is 
now  to  be  confidered ;  Chrift  hath  Ofice  fuffered. 
This  demands  our  Obfervation,  being  of  great  Impor- 
tance ;  for  Chrift's  fuffering  but  o?ice  for  Sins,  proves 
the  all-fufhcient,  and  perpetual  Efficacy  of  his  Sacri- 
fice to  take  away  Sin.  We  find  the  Author  of  the 
Epiftle  to  the  Hebrews  laying  great  ftrefs  upon  this, 
and  making  much  ufe  of  it.  He  argues  the  Weak- 
nefs,  and  Infufficiency  of  the  Levitical  Sacrifices,  from 
their  frequent  Repetition.  Chap.  x.  ver.  i,  2,  3.  The 
Law  Living  a  Shadow  of  good  Things  to  come^  can 


Ser.  XVI.  and  the  Def7g?i  of  Them.  303 
never  with  thofe  Sacrifices^  which  they  offered  Tear 
by  Tear  continually^  ?nake  the  Comers  thereunto  per- 
feB  :  for  then  would  they  not  have  ceafed  to  he  offered^ 
becaufe  that  the  Worjlnpperi  once  purged,  Jljoiild  have 
no  fnore  Confcience  of  Sins?  But  in  thofe  Sacrifices 
there  is  a  Remeinbrunce  again  made  of  Sins  every  Tear, 
On  the  other  hand,  the  Apoftlc  evinces  the  perfect  Vir- 
tue of  the  Sacrifice  of  Chrift  to  expiate  our  Guilt,  to 
cancel  our  Obligations  to  Panifliment,  by  theConlide- 
ration  of  its  being  but  once  offered,  Heb.x.  12,  13, 14. 
We  are  fanBified  through  the  Ofering  of  the  Body  of 
Chrifl  once  for  all,  who  ajter  he  had  offered  one  Sa- 
crifice for  Sins  for  everjdt  down  on  the  Right  Hand 
of  God ;  from  henceforth  expelling  till  his  Enemies  be 
7nade  his  Foot  (tool :  for  by  one  Offering  he  hath  perfeB- 
edfor  ever  them  that  arefa?iBified, 

Here  we  fhould  make  a  Paufe,  to  admire  the  Ex- 
cellencies of  our  great  Redeemer.  How  glorious,  how 
worthy  a  Perfon  muft  Jefus  be  !  Who  by  o?2e  Offer- 
tng  could  make  a  compleat  Atonement  for  innume- 
rable Offences,  that  were  very  provoking  to  God  \  the 
leaft  of  which  could  not  be  expiated  by  all  the  moft 
coftly  Sacrifices  of  the  Law,  though  repeated  never 
fo  often.  Gan  we  entertain  too  high  and  honourable 
Thoughts  of  him,  whofe  Blood,  though  but  once  flied, 
was  effedual,  to  obtain  eternal  Redemption  for  us  ? 

IV.  The  oppofite  Charafters  of  Chrift,  and  of  thofe 
for  whom  he  fuffered,  come  next  under  Confideration ; 
the  Jujifor  the  Unjifl. 

The  Character  of  the  fujl  is  given  in  this  Place  un- 
to Chrift,  to  guard  againft  a  Miftake,  which  might 
be  occafionedby  his^  being  faid  iofuffer  for  Sins :  left 
any  fliould  imagine,  that  he  fuffered  for  Sins  com- 
mitted by  himfelf,  he  is  ftiled  tbejujl.     This  Title 

moft 


304  The  Sufferings  of  Chrijty 

moft  undoubtedly  belongs  to  Chrift:  As  he  is  God,  he 
is  infinitely  righteous  3  and  as  he  is  Man,  he  was  pre- 
feftly  free  from  all  Defilement.  7he  Word  ^x'as  made 
Flefi^  not  in  the  common  Way,  wherein  the  reft  of 
Mankind  are  made  Partakers  of  it,  that  his  human 
Nature  might  not  be  tainted  with  that  Impurity, 
which  they  derive  from  their  polluted  Head.  Luke 
i.  35.  In  the  Days  of  his  Fleih  here  on  Earth,  he 
fulfilled  all  Righteoufnefs,  did  always  the  Things 
which  pleafed  God.  The  Chapter  preceding  this, 
whereof  my  Text  is  a  Part,  tells  us,  that  he  did  720 
Shy  neither  icas  Guile  found  in  his  Mouth,  ver.  22. 
And  indeed  this  was  neceflTary,  to  render  his  Sufl^er- 
ings  for  our  Sins  meritorious  of  their  Pardon.  The 
Apoftle  plainly  intimates,  that  if  Chriil  had  Sins  of 
his  own,  which  required  an  Offering  to  be  made  for 
them,  as  the  High-Priefts  under  the  Law  had,  his 
Sacrifice  v/ould  have  been  as  ineffedlual  to  take  avvay 
Sin,  as  their  Offerings  were.  Heb,  vii.  25,  26,  27* 
Such  an  High-Prieft  became  us,  who  is' holy ^  barm" 
lefs^  iindc filed,  fepar ate  from  Sinners ;  li^ho  7ieeded  not 
daihy  as  thofe  High-Priefts,  to  offer  up  Sacrifice^ 
fir jl  for  their  o-icn  Sins^  and  then  for  the  People*  s  : 
fior  this  he  did  once^  when  he  offered  up  himfelfy  for 
the  Law  ?naketh  Men  High-Priefls^  which  have  In- 
firjmties ',  but  the  Word  of  the  Oath ^  which  was  fine e 
the  Law^  ?7hiketh  the  Son^  who  is  confccrated  for  e- 
vermore. 

Let  us  now  turn  our  Eyes  to  thofe,  for  whomChrift 
fuffered.  The  Reverfe  of  that  Charadler,  which  is  his 
due,  belongs  to  them  :  they  are  the  llnfifi.  All  the 
Children  oi  Adam,  while  they  dwell  here  on  Earth, 
may  apply  this  Charafter  to  themfelves :  'There  is 
none  righteous^  no  72ot  one :  Rom.  iii.  10.  All  the 
World  is  become  guilty  before  Xiod,  ver.  19.     By  the 

Difobedieacc 


Ser.  XVI.  and  the  D^efign  ofThe?7i.  305 
Difobedience  of  our  common  Head  and  Parent,  we 
ivere  all  ??uide  Shiners.  Worn,  v.  19.  There  appears 
to  be  nothing  luigular  in  David's  Cafe,  which  Ihould 
occafion  his  laying,  Behold^  I  was  Jbapen  m  Iniquity^ 
and  in  Sin  did  my  Mother  conceive  me :  PiSil.  li.  5. 
And  that  corrupt  Principle,  with  wliich  we  were 
born,  has  produc'd  Fruits  of  Unrighteoufnefs  in  great 
abundance.  There  is  not  a  juji  Man  upon  Earthy 
that  doth  good^  and finneth  7Wt :  Eccl.  vii.  20.  Nay, 
the  Sins  of  all  of  us  are  more  than  we  can  number ; 
who  can  underjland  his  Errors  ?  How  unjuft  has  our 
Carriage  been  towards  God  !  We  have  not  only  with- 
held from  him,  that  Affedion  and  Obedience,  to 
Avhich  he  had  the  ftrongefl  Claim ;  but  aded  contrary 
to  him.  How  often  have  we  imploy'd  thofe  Mem- 
bers and  Powers  which  he  has  given  us,  to  his  dif- 
honour  ?  We  have  been  fo  far  from  continuing  In  all 
'Things^  written  In  the  Book  of  his  Law  to  do  them  ; 
that  in  many  things^  we  have  all  offended^  How  truly 
then,  may  we  be  ftiled  the  Ujijii/l?  for  fuch  Chrlji 
fuffered  -,  whereby  we  are  not  meerly  to  undcrfland, 
that  he  fuffered  for  their  Goodj  but  in  their  (lead  : 
To  this  Senfe,  his  being  faid,  to  fiiffer  for  Sins,  does 
evidently  determine  the  Words ;  as  thus  conncdled, 
they  can  have  no  other  Meaning  but  this,  that  Chrift 
flood  in  the  room  of  the  Unjuft,  and  fufter'd  the  Pu- 
niihment  which  their  Sins  deferv'd. 

But  fome  will  be  ready  to  allc,  where  is  the  Righ- 
teoufnefs  or  the  Equity  of  the  Ju/i's  fuftering  for  tlie 
Sins  of  the  Unjuji  ?  To  this  I  anfwer, 

I .  That  no  Injuftice  was  done  to  Chrift,  when  he 
fuffered  for  the  Sins  of  the  Unjuft,  becaufe  he  freely 
confented  to  bear  their  Iniquities.  Lo,  I  come^  faid 
he,  to  do  thy  Will  (0  God:)  Heb.  x.  7,  It  appears 
from  ver.  10.  that  the  Offering  of  his  Body,  was  that 

Vol.  I.  X  Inftance 


3  o  6  T})e  Suffer mgs  of  Chrijiy 

Inftance  of  Obedience  to  the  Will  of  God,  which 
Chrift  undertook  with  fo  much  Readinefs  to  perform. 
As  Chrift  himfelf  was  the  Sacrifice  that  was  made 
for  Sin ;  fo  he  was  the  Prieft  by  whom  it  was  offer- 
ed. We  read,  that  through  the  eternal  Spirit^  he  of-^ 
fered  himfelf  without  Spot  unto  God,  Heb.  ix.  14.  He 
declared,  that  he  gave  his  Life  a  Ranfom  for  7nan)\ 
that  he  laid  it  down  of  himfelf:  Seeing  Jefus  Chrift 
was  fo  willing  to  fuffer  for  the  Unjuft,  there  was  no 
Wrong  done  him,  when  he  fuftered  for  their  Sins, 
tho*  he  himfelf  was  perfeftly  juft. 

2.  Surely,  the  great  Sovereign  of  the  Univerfe, 
rnv^tfubjlitute  a  juft  Surety,  with  his  own  Confent, 
in  the  Place  of  the  Unjuft,  and  accept  of  his  Suffer- 
ings for  their  Sins,  without  any  Detriment  to  the  Ho^ 
nourofhis  Law  and  Go'vernmeiit ,  Inafmuch,  as  he, 
who  fuffered  for  the  Sins  of  the  Unjuft,  is  God's  own 
and  only  begotten  Son^  the  Dignity  of  his  Perfon  gave 
an  infinite  Merit  to  his  SuflFerings;  the  divine  Law 
and  Juftice  were  hereby  much  more  honoured  and 
magnify 'd,  than  they  would  have  been,  by  the  ever- 
lafting  Punifhment  of  the  Sinners  themfelves.  In 
Chrift  Jefus,  Mercy  and  T^ruth^  Righteoufnejs  and 
Peace  meet  together^  and  kifs  each  other. 

V.  The  Account  that  is  here  given  of  the  Defgn 
of  Chrift's  Sufferings  deferves  our  careful  Attention  : 
He  fuflfered  for  Sins,  the  Juft  for  the  Unjuft,  that  he 
might  bring  us  to  God, 

The  Ends  of  Chrift's  Sufferings  are  various. 

I.  He  fuffered,  that  he  might  fet  us  an  Example 
cf  "Patience  and  Refignation  to  the  divine  TVill^  under 
the  Troubles  and  Difficulties  of  this  Life.  Foraf 
much  then^iii^h  the  Apoftle  in  ver.  i.  of  the  follow- 
ing 


Ser.XVI.  and  the  Dejign  of  Them.       307 

ing  Chapter,  as  Chrijl  hath  juffered  for  us  in  the  Flcjh^ 
crm  your  f elves  likewije  with  the  fame  Mind, 

2.  Chrift  fufFered,  to  teach  us  Sclf-Denial  and 
Mortification,  The  Apoftle  Paul  informs  us,  that 
the  Crucifixion  of  Chrift  had  this  Effedl:  upon  him. 
Gal.  vi.  14.  God  forbid  that  I fhould  glory  ^  fave  in 
the  Crofs  of  our  Lord  Jejiis  Chrifi  3  by  \chom,  or 
whereby  the  World  is  crucified  unto  me^  and  I  unto 
the  World, 

3.  Chrift  fufFered,  that  he  might  exercife  tender 
Compajfion  towards  us,  under  our  Trials  and  Sorrows* 
Heb,  ii.  17.  Wherefore  in  all  things  it  behoved  him 
to  be  made  like  unto  his  Brethren^  that  he  mi^ht  be 

a  merciful  High-Prieft. But   the  great  End   of 

his  Suftering  for  Sins,  the  Juft  for  the  Unjuft,  li^as 
to  bring  us  unto  God,  This  plainly  fuppofes  that  our 
Sins  had  alienated  us  from  God  ;  had  made  a  Seoara- 
tion  betwixt  him  and  us :  Now,  Chrift  fuffcred  for 
our  Sins,  that  we  might  be  brought  back  to  God,  in 
all  thofe  Refpedis,  wherein  we  had  departed  from 
him :  As  particularly, 

I.  That  we  might  be  brought  inXo  a  State  of 
Peace  with  God.  We  had  by  our  Difobedience 
highly  offended  our  Creator,  and  moft  rightful  Go- 
vernor :  Our  Violations  of  his  holy  Law  were  dillio- 
nourable  to  his  Name ;  and  it  was  very  fit,  that  liis 
righteous  Government,  upon  which  we  had  caft  Con- 
tempt, fliould  be  vindicated.  This  was  undertaken 
and  accomplifhed  by  our  Lord  Jefus  Chrift  :  He  re- 
ftored  that^  which  he  took  7iot  away.  Pfal.  Ixix.  4.  By 
w^hat  he  fufFered  in  our  ftead,  a  full  Satisfadtion  was 
given  to  the  Law  and  Juftice  of  God  ;  whofe  Righ- 
teoufnefs  is  faid  to  be  hereby  declared.  Ronu  iii.  25, 26. 
God  did  fit  forth  Chrift  Jefus  to  be  a  Propitiatio'i 
through  Faith  in  his  Bloody  to  declare  his  Righteouf- 

X  %  nefi 


30 8  "The  Bufferings  of  Chrifly 

nefsfor  the  RemiJJion  of  Sim-, that  he  might  be  jujl, 

and  a  yujirfier  of  him,,  who  believeth  in  y^fus. 

Under  the  Law,  almoft  all  things  were  purged  with 
Blood',  and  without  f:edding  of  Blood  there  is  no  Re- 
miffion,  Heb.  ix.  22.  The  Levitical  Priefls  made  A- 
tonement  for  the  Tranfgreffions  of  the  People,  by  the 
Sacrifices  which  they  offered  for  them  :  This  was 
Typical  of  the  Expiation,  which  our  great  High- 
Prieft  has  effeded  by  the  Sacrifice  of  himfelf ^  here- 
by the  Wrath  of  God  was  appeafed,  and  guilty  Crea- 
tures reconciled  to  him.  So  that  all  true  Chriftians 
may  boldly  fay,  who  is  he  that  condemneth  f  It  is 
Chriji  that  died:  feeing  he  has  made  Peace  by  the 
Blood  of  his  Crofs,  whereon  he  did  bear  their  Sins, 
they  are  brought  nigh  unto  God  by  him.  Eph,  ii.  13, 
14.  But  720W  in  Chrijl  Jefus,  ye  who  Jbmetimes  were 
far  off,  are  made  7iigh  by  the  Blood  of  Chrifl  3  for  he 
is  our  Peace, 

2.  Chrift  fuffered  for  Sins,  the  Juft  for  the  Unjuft, 
that  he  might  bring  them  to  God  by  Converfion,  The 
Scripture  feprefents  Sin,  as  a  Departure  from  God  : 
when  we  became  Sinners,  we  forfook  him  ;  we  with- 
drew our  Affections  and  Allegiance  from  him.  It  is 
a  Part  of  the  Charafter,  which  is  given  all  Mankind, 
\h2X  they  are  gone  out  of  the  way.  Rom.  iii.  12.  They 
liave  wander 'd  from  the  Path  of  God,  and  they  are 
led  captive  by  their  Lufls;  till  divine  Grace  releafes 
them  from  their  Power,  and  reduces  them  to  the  right 
Way. 

Repentance,  which  is  our  Return  to  God,  is  his 
Gift.  Sin  has  fo  perverted  all  our  Faculties,  that  the 
Power  of  God  is  requifite  to  turn  us  unto  him,  and 
to  make  us  his  willing  People.  When  our  Lord  af- 
ferts  tlie  Neceffity  of  a  great  Change  to  be  wrought 
in  us,  he  afcribes  this  to  the  Spirit.   "John  iii.  5.  Veri- 


Ser.XVI.  and  the  Dejig?t  of  Them.       309 

Ij,  verily  I J  ay  unto  thee,  except  a  Man  he  born  of 
Water  and  of  the  Spirit^  he  cannot  enter  into  theKirig- 
4om  of  God.  Now,  the  Spirit  is  too  valuable  a  Blcl- 
fing  to  be  difpens'd  to  rebellious  Creatures,  but  upon 
the  fcore  of  a  Satisfadion  made  for  their  Offences.  It 
is  owing  to  ChrilVs  redeeming  us  from  the  Curfe  of 
the  Law,  by  heijig  inade  a  Curfe  for  us,  that  we  re- 
ceive this  Blefjing,  Gal.  iii.  13,  14.  By  giving  his  Life 
a  Ranfom  for  us,  he  has  purchafed  the  Spirit,  bv  whom 
we  are  freed  from  the  Dominion  of  our  Sins',  there- 
fore are  we  faid  to  be  redeemed  from  our  vain  Conver- 
J  at  ion  by  his  precious  Blood,  i  Pet.  i.  18,  19.  The 
Grace  which  enables  us  to  turn  unto  God,  and  to  walk 
with  him,  he  communicates  to  us,  as  he  is  the  God 
of  Peace,  i  Thef.  v.  23.  The  very  God  of  Peace fa?2c- 
tify  you  wholly.  That  Prayer  of  the  Apoftle  for  the 
liebrewSy  is  more  particular,  and  full  to  our  purpofe. 
Now  the  God  of  Peace ^  who  brought  again  from  the 
dead  our  Lord  J  ejus,  that  great  Shepherd  of  the  Sheep  ^ 
through  the  Blood  of  the  everlajling  Covenant,  ?nake 
you  perfe5t  in  every  good  Work,  to  do  his  Wtll,  work^ 
ing  in  you  that  which  is  wellpleafwg  in  hi s fight ^  thro 
Jefus  Chrtft. 

3.  Chrill:  fuffered  for  Sins,  the  Juft  for  the  Unjuft, 
that  we  might  have  <^  Freedom  of  Accefs  unto  God, 
in  theDutlesipf  his  Worfliip. 

The  Children  oi  I/rael,  when  they  con  traded 
legal  Uncleannefs,  were  not  admitted  into  the  Sanc- 
tuary, where  God  dwelt  in  a  fpecial  manner,  wJiere 
he  was  folemnly  worfliipped,  till  they  were  puii- 
iied  by  the  Blood  of  thofe  Sacrifices,  whicli  the 
Law  appointed  the  Priefts  to  offer  for  them.  Tliis 
Appointment  prejSgur'd  that  Liberty  to  draw  nigh  to 
the  infinitely  holy  God,  which  is  procured  for  us,  who  , 
are  continually  defiling  our  felves  with  Sin,   by  that 

X  3  Oiie 


3 1  o  7he  Sufferings  of  Chrijiy 

one  Offering  which  Jefus,  our  High  Prieft,  hath  made 
of  himfelf  for  us.  If  the  Blood  of  Bulls  ^  and  ofGoats^ 
and  the  AJJoes  of  an  Heifer  fpr inkling  the  unclean^ 
faith  the  Apoftle,  Heb.  ix.  13,  14.  fanBifeth  to  the 
purifying  of  the  Fle/h :  How  much  more  foall  *the 
Blood  of  Ch'ijl^  who  through  the  eterjtal  Spirit  offer- 
ed hiin  [elf  without  fpot  unto  God^  purge  your  Conjcien- 
ces  from  dead  Works ^  toferve  the  livi?ig  God  ?  How 
unfit  are  fuch  polluted  Creatures,  as  we  are,  to  ap- 
pear before  a  Being  of  ipotlefs  Purity !  But  the  Blood 
of  Jefjs  cleanfeth  from  all  Sin  3  therefore  Chriftians 
are  faid  to  have  Boldnefs  to  enter  into  the  Holiejl^  that 
is,  into  the  Prefence  of  God,  by  the  Blood  of  Jefus, 
Heb.  x%  19.  Whatfmful  Imperfedlions,  and  Weak^ 
neffes  cleave  to  us  in  our  Approaches  to  the  divine 
Majefty,  who  cannot  look  upon  Evil !  But  we  have 
an  High-Priefl  over  the  Houfe  of  God ^  who  hath  con- 
fer ate  d  for  us  a  new  and  living  Way^  through  the 
Vail^  that  is  to  fay,  his  Fkjlo  3  and  can  therefore  in- 
troduce us  into  his  Prefence  with  Acceptance  :  Eph^ 
iii.  12.  In  him  we  have  Boldnefs  and  Accefs  with  Con- 
fidence^ by  the  Faith  of  him, 

4.  Chrift  fuffered  for  Sins,  the  Juft  for  the  Unjuft, 
that  he  might  bring  us  into  the  glorious  Prefence  of 
God  in  Heaven,  Herein  lies  the  Confummation  of 
our  Happinefs :  It  is  in  order  to  prepare  us  for  this 
Felicity,  that  we  are  brought  unto  God  by  Co?iver- 
fion  in  this  Life  ;  and  that  we  have  a  Liberty  of  Ac- 
cefs unto  him  in  the  Duties  of  his  Worfliip.  But 
how  unworthy  are  we,  who  have  prefer 'd  Vanities 
to  the  great  God,  to  dwell  for  ever  with  him  in  the 
World  above,  where  he  is  cnjoy'd  by  his  Creatures 
in  a  manner  far  tranfcending  our  prefent  Apprehen- 
lions !  Would  it  not  have  been  a  Dilparagement  to 
tjie  righteous  Conflitution  of  the  Governor  of  the 

\  World, 


Ser.  XVI.  and  the  Dejig?i  of  Them.      3 1 1 

World,  which  we  had  violated,  to  admit  us  to  fuch 
an  honourable  and  blcfted  State,  without  cxprcillnT 
his  Abhorrence  of  our  Trefpafles  ?  This  was  abundant- 
ly done  by  Chrift's  fufFering  for  Sin  j  therefore,  it  is 
laid,  that  it  became  him^  for  whom  are  all  things^  and 
by  whom  are  all  things^  in  bringhig  ?nany  Sons  unto 
Glory ^  to  make  the  Captain  of  their  Salvation  perfect 
through  Sufferings,  Heb.  ii.  10. 

Heaven  is  ftiled  the purchafed  Poff'eJJion:  Eph.i.  14. 
Chrift  hath  made  a  Purchafe  of  this  for  us,  with  the 
ineftimable  Price  of  his  Blood  :  He  died  for  us^  that 
we  fl^rndd  live  together  with  Imn  in  Heaven,  where 
there  is  Fulnefs  of  Joy,  and  Pleafures  for  evermore. 
I  Thef  V.  10.  The  Children  6fGod  long  for  a  nearer 
Approach  unto  him,  than  they  are  capable  of  in  this 
prefent  State ;  this  they  obtain  through  the  Sufferings 
of  Chrift :  He  gave  himfelffor  his  Churchy  that  he 
might  prefent  it  to  himfe If  a  glorious  Church,  Eph.  v, 
25,  27.  or  as  it  is  exprefs'd  ^ude  24.  that  he  might 
prefent  it  fault  lefs  before  the  Frefence  of  his  Glory 
with  exceeding  Joy. 

Let  us  now  apply  thefe  things  to  our  felves. 

I.  Our  Hearts  fliould  be  greatly  affecfled  with  the 
Reprefentation  which  has  been  made  unto  us  of  the 
Love  of  Chrift,  How  amazing  was  his  Grace  in  Of- 
fering for  the  Vnjuft^  who  deferv'd  to  be  puniflied 
with  everlafting  Deftrudion  !  He  commended  his  Love 
towards  us^  in  that  he  died  for  uSy  while  we  were  yet 
Sinners,  How  grievous  were  his  Sufferings,  inaf- 
much  as  he  fuff'ered  for  Sins^  tlie  Demerit  of-  whicli 
muft  be  exceeding  great,  feeing  they  are  contrary, 
and  dilTionOLirable  td  the  iniinitely  holy  and  glorious 
God  !  What  a  vaft  Load  did  Chrift  fuftain,  when  tlie 
Iniquities  of  all  his  Pe€)ple  v/ere  laid  upon  him !  How 

X  4  did 


312  I'he  Sufferings  of  Chrifl^ 

did  he,  who  was  the  J  uji  ^^b^^ic  himfelf  in  vouchfafing 
to  ftand  in  the  place  of  the  Unjuji,  and  in  fubmitting 
to  be  treated  as  a  Criminal !  How  fliould  the  kind  In- 
tention he  had  herein  engage  our  Hearts  unto  him  ! 
He  fufFered  for  Sins,  the  Jufl  for  the  Unjuft,  that  be 
might  bring  us  unto  God-,  whofe  Favour  is  better 
than  Life,  who  is  an  all-fufficient  Good ;  without 
whom,  we  muft  be  miferable,  and  whofe  Enjoy- 
ment will  render  us  inconceivably  happy.  How 
great  then  are  our  Obligations  unto  Jefus !  Should  not 
his  Love  conftrain  us  to  love  him,  and  live  unto  him  ? 
Shall  we  think  any  thing  too  much  to  do,  or  fuffer 
for  him,  who  endured  the  heavieft  Sufferings  for  us, 
unworthy  vile  Creatures,  that  we  might  be  refcued 
from  the  moft  intolerable  Mifery,  and  be  made  Par- 
takers of  the  greateft  Glory  and  Bleifednefs  ? 

2.  Howlhould  we  hate  and  abominate  Sin  I  Was 
this  the  Occafion  of  fo  much  Sorrow  to  our  dear  Re- 
deemer; and  jQhall  we  indulge  our  felves  in  it  ?  Does 
it  not  become  us  to  be  deeply  abafed  ?  Should  not 
our  Souls  be  filled  with  Grief,  becaufe  we  have  done 
thofe  things,  for  which  he  has  fuffered  ?  Is  there  {o 
much  Evil  in  our  Sins,  that  the  Sufferings  of  lo  glo- 
rious and  excellent  a  Perfon,  as  Chrift  is,  were  requi- 
lite  to  expiate  their  Guilt  ?  What  then  can  be  more 
reafonable  than  our  Abhorrence  of  all  Iniquity,  and 
Departure  from  it  ?  Does  it  not  behove  us  to  abjlain 

from  all  Appearance  of  fo  great  an  Evil  ^  and  to  prefer 
the  greateft  Sufferings  to  the  leaft  Sin  ? 

3 .  Let  us  draw  nigh  to  God.  Did  it  coft  our  Lord 
Jefus  Chrift  fo  much,  to  procure  this  Privilege  for  us, 
a  Liberty  of  Accefs  to  God,  and  ihall  we  live  in  the 
Negledt  of  it  ?  Would  not  this  be  the  vileft  Ingrati- 
tude, as  well  as  the  greateft  Folly  ?  They  that  are  far 

from  God  J  ha  II  perijb :  It  is  good  for  us  to  draw  nigh 

to 


Ser.  XVI.  and  the  Dejign  of  Them.      3 1  '^ 

to  hhn.     Let  us  then  make  frequent  Approaches  to 
him.  Heb,  x.  19,  22.   Having,  therefore  Brethren 
Boldnejs  to  enter  into  theHolieJi,  by  the  Bloodofjefus 

let  us  draw  ?iear. 

4.  All  our  Approaches  to  God  fliould  be  thromh 
Jefus  ChriH,  Did  htjiifferfor  Sins,  the  JuJ}^  for 
the  Unjiift,  that  he  ?mght  bring  us  to  God?  Will  it 
not  then  be  great  Prefumption  in  us,  to  think  of  ap- 
pearing before  him  out  of  Chrifl  ?  He  is  the  IVay  • 
710  Man  can  come  unto  the  Father,  but  bv  him.  John 
xiv.  6.  Would  we  be  accepted  of  God  in  the  Duties 
we  perform  ?  Would  we  have  Fellowfhip  with  him 
in  the  Ordinances  of  his  Woi-fliip  ?  Would  we  be  ad- 
mitted to  his  glorious  Prefence  in  the  upper  World 
where  there  is  unmixed  and  everlafting  ]oy  ?  Let  us 
depend  upon  the  Merit  of  Chrift  to  procure  all  this 
BleiTednefs  for  us  j  Jor  he  is  able  tg  j'ave  them  to  the 
uttermoft,    that  come  unto  God  by  iJm, 


SERMON 


(   314) 


SERMON   XVII. 

The  Resurrection   and  Ascension    of 

Christ. 


Acts  I.  2,  3. 

Until  the  Day  in  which  he  was  taken  up  ;  after  that 
He^  thro'  the  Holy  Ghojl^  hadgive'n  Commandments 
unto  the  Apoftles  whom  he  had  chojcn ;  to  whom  aljb 
hejhewed  himjelf  alive  after  his  Pajjion^  by  majiy 
infallible  Proofs^  being  feen  of  them  forty  Days^ 
and  fpeaking  cf  the  things  pertaining  to  the 
Kingdom  0/  Gcd, 

THE  Subjed:  of  the  laft  Difcoiirfe  was  the  kd 
Story  of  the  Sufferings  and  Death  of  Chrift , 
our  Friend  and  Saviour.  We  have  attended  him  in 
our  Meditations  to  the  Crofs  and  to  tlie  Grave ;  we 
have  feen  Death  and  the  Powers  of  Darknefs,  in  all 
appearance,  triumphing  over  him.  Had  the  Gofpel- 
Hiflory  of  Chrift  broke  off  here,  it  would  have  been 
a  fad  Story  to  us  indeed  ;  for  had  he  periflied  in  the 
Grave,  all  our  Hopes  of  Salvation  mufl:^  have  funk 
and  perifhed  with  him.  But  I  am  no  vV  to  bring  you 
good  Tidings  of  great  Joy,  viz.  that  Chri/l  is  n/cn  : 
That  in  three  Days  time  he  broke  the  Eands  of  Death 

afundcr. 


Ser.  XVIL     ^fce?7fw7t  of  Chrijl.  315 

afunder,  and  rofe  again  for  our  Juftification  ;  and 
that  after  he  had  ftay'd  fome  time  with  his  Difci- 
pies  here  on  Earth,  he  afcended  triumphantly  into 
Heaven. 

You  will  obferve  thefe  three  remarkable  Points  of 
the  Hiftory  of  Chrift,  which  I  am  to  treat  of  in  this 
Difcourfe,  all  couched  in  the  Words  of  my  Text. 

The  Firjl  is  concerning  his  Refurredlion  from  the 
Dead.     He  fiewed  himfelf  alive  after  his  PaJJion, 

The  Second  is  concerning  the  Time  of  his  Stay  here 
on  Earth  after  his  Refurredion,  which  was  forty 
Days  y  and  what  he  did  during  that  Time :  He  gave 
Commandments  unto  the  Apofiles  whom  he  had  choferiy 
f dewed  himfelf  to  them,  and  Jpoke  to  them  of  the 
Things  pertaining  to  the  Kingdom  of  God. 

The  Third  h  of  Chriffs  Afcenfion  into  Heaven,  at 
the  Expiration  of  thofe  forty  Days;  which  is  expref-. 
fed  in  our  Text  by  his  being  taken  up, 

I  ihall  briefly  go  over  thefe  three  Articles  of  the 
Hiftory  of  ourbleffcd  Saviour,  and  endeavour  to.  affift 
you  in  making  the  proper  Ufes.of  them. 

Firfiy  I  begin  with  the  Refurredtion  of  Chrijl  from 
the  Dead,  He  f:ewed  himfelf  alive  after  his  Pafjion, 
In  the  handling  of  which,  I  Q\2\[fir/i  lay  before  you 
the  Proofs  of  the  Fadl,  that  Jefus  was  alive  after  his 
Paffion  ;  or,  that  he  rofe  from  the  Dead. 

Secondly,  Confider  the  Manner  and  Circumftances 
of  his  Refurredion. 

I.  As  for  the  Proofs  and  Evidences  of  the  FaB^^ 
that  Jefus  Ghrift  our  Saviour  was  alive  after  hi.^  Paf- 
fion ',  or  that  he  arofe  from  the  Dead  :  They  are  faid 
in  our  Text  to  be  not  only  many^  but  of  infallible 

Certainty.. 


3 1 6  7/j^  RefurreStion  a7id 

Certainty.  He  Jhewcd  himfelf  alive  after  his  Fafjlon 
by  many  infallible  Proofs^  fuch  as  render  the  matter 
not  only  exceedingly  probable,  but  abfoliitely  certain, 
beyond  any  realbnable  Doubt  and  ObjedHon.  For 
as  Chrift  himfelf  had,  more  than  once,  put  the  Cre- 
dit of  his  Miffion  fromGod  on  his  Refurredtion  from 
the  Dead,  and  as  this  was  alfo  the  grand  Evidence, 
that  the  SacriSce  which  he  had  offered  for  our  Sins 
was  accepted  of  God ;  it  was  of  the  greateft  impor- 
tance to  our  Faith  in  Chrift,  and  to  our  comforta- 
ble Hope  of  Pardon  and  Salvation  thro'  him,  that 
we  fhould  be  well  affured  of  his  Refurredlion.  If 
Chrif  be  not  raifed^  your  Faith  is  vain^  aiid  ye  are 
'^et  in  your  Sins,  i  Cor.  xv.  17.  God  did  therefore, 
by  a  fpecial  Providence,  fo  order  Matters,  in  relation 
to  the  Refurredion  of  his  Son  our  Saviour,  that  no 
matter  of  Fad:  was  ever  better  attefted,  and  with 
more  infallible  Proofs  and  Evidence  than  this  was. 

That  Jefus  truly  died  is  out  of  all  queftion.  P/- 
late  the  Roman  Governour  took  care  to  be  fully  fii- 
tisfied  that  he  was  quite  dead,  before  he  would  give 
leave  that  his  Body  fhould  be  taken  down  from  the 
Crofs :  Nor  did  the  moil  inveterate  Enemies  of 
his  Religion  ever  conteft  it.  And  tlvat  he  really  rofe 
again  from  the  Dead,  and  was  alive  after  his  Paf- 
fion,  was  attefted  by  fufiicient  credible  Witneffes, 
even  the  Apoftles  and  other  Dilciples  of  oiu'  Lord.'- 
They  declared  that  they  faw  him  alive  again,  and 
converfed  with  him  feveral  rimes,  and  on  leveral 
Occafions  after  his  Death.  And  there  were  feveral 
Circumftances  which  concurred  to  render  their  Te- 
flimony  in  this  Matter  unqueHionphly  true  and  cer- 
tain ',  and  to  furnifh  us  with  inflillible  Proofs  of  the 
Refurpedion  of  Jefus  our  Saviour.     A?, 

I.  rie 


S  E  R.  X VIL     Afcenfion  of  Chrijl.  3 1 7 

I.  'The  Number  of  the  Witneffes  was  very  fiifficicnt ; 
and  indeed  abundantly  more  than  is  fufHcient  in  any 
common  Matter  :  For  there  were  not  only  Tu'^, 
or  Three ^  but  Scores  and  Hundreds  of  Perfons,  who 
all  declared,  and  ftood  to  it,  that  they  faw  Jefus  a- 
live  again  after  his  Paffion.  He  was  feen  of  Cephas^ 
theft  of  the  "Twelve,  after  that  he  was  feen  of  above 
five  hundred  Brethre?!  at  once,  i  Cor.  xv.  5,  6.   And, 

2.,  Thefe  Witnefes  had  all  proper  Advantages  and 
Opportunity  of  knowing  the  Certainty  of  the  Matter  -, 
for  moftjif  not  all  of  them,  were  Perfons  who  ufed  to 
attend  on  Chrift's  preaching,  and  were  well  known 
to  have  been  fimiliarly  converiant  with  him  before 
his  Death ;  who  therefore  muft  know  him  well :  They 
declared  that  they  faw  him  alive  after  his  Death,  fe- 
veral  Times,  and  in  feveral  Places,  in  the  Day-time, 
as  well  as  in  the  Night ;  that  they  fometimes  touch- 
ed and  handled  his  Body,  and  were  perfectly  allured 
that  it  was  not  a  Fantom  that  appeared  to  them,  but 
real  Flefli  and  Bones  -,  and  that  they  frequently  con- 
verfed  with  him  for  forty  Days  together.  Further, 

3 .  Thefe  JVitnefjes  of  the  ReJicrreBion  of  Jefus 
were  very  unwilling  to  be  deceived.  They  were  fo 
far  from  being  eafy  and  credulous  in  the  Matter,  that 
they  were  hardly  brought  to  believe  it  themfelves. 
When  the  News  was  firft  brought  them,  that  Jefus 
was  rifen,  they  took  it  for  an  idle  Tale,  and  believed  it 
not,  Luke  xxiv.  1 1 .  Nay,  the  firft  time  they  faw 
him  alive  after  his  Paffion,  they  were  terrified,  a?ui 
affrighted,  and  fuppofed  they  had  feen  a  Spirit,  ver. 
37.  They  did  not  haftily  credit  fo  ftrange  a  thing, 
but  fufpended  their  Belief,  till  the  over-bearing  Evi- 
dence of  its  Reality,  made  it  impofiible  for  them 
to  doubt  of  it  any  longer.  They  were  not  eafv  nor 
willing  to  be  deceived  -,  and  indeed  it  was  by  no  means 

for 


3 1 8  I'he  keftirreBion  and 

for  their  Intereft  fo  to  be,  for  their  Teftimony  in  this 
Matter  coft  them  very  dear.  Let  it  be  obferved 
again, 

4.  'That  thefeWitneJjes  of  the  Refurrediion  ofjefus 
publified  it  immediately y  as  foon  as  the  thi?2g  was 
donCy  which  was  the  propereft  time  to  have  the  Mat- 
ter examined  into;  and  when,  if  it  had  not  been  true, 
no  doubt  but  it  might  eafily  have  been  diiproved.  This 
Story  of  the  Refurrecftion  of  Chrift,  is  not  like  the 
Popifh  Stories  of  the  Miracles  of  their  Saints,  which 
are  feldom  talked  or  heard  of  till  a  hundred  Years  or 
more  after  they  are  faid  to  have  been  wrought ;  but 
the  Apoftles  did  immediately  give  Teflimony  to  the 
Refurredlion  of  their  Lord  3  and  they  appealed  to 
many  living  Eye- WitnciTes  of  his  being  alive  again 
after  he  was  crucified,  when  they  preached  this  Doc- 
trine to  the  World.  So  did  the  Apoftle  Paul  in  the 
Text  before  cited,  He  ijoasfeen  of  above  Jive  himdred 
Brethren  at  once^  of  lohom  the  greater  part  remain 
unto  this  prefent.     Again  further, 

5.  The  Effedi  which  this  their  Teflimony  had  both 
upon  themfelves,  and  upon  other s^  is  a  Circumftance  of 
confiderable  weight  to  confirm  the  Truth  of  it. 

( I .)  Upon  themf elves :  They  gave  the  beft  Proofs, 
that  Men  could  give,  that  they  firmly  believed  what 
they  declared  and  teftified.  That  Jefus  was  rifen  from 
the  dead.  For  they  went  about,  and  preached  it  at 
the  hazard  of  their  Lives,  and  of  all  that  was  dear  to 
them  in  the  World.  Upon  this  they  immediately 
gave  up  thofe  vain  Hopes  of  worldly  Greatnefs,  which 
they  had  been  full  of  before  j  and  chearfiUy  embra- 
ced Affliction,  Suft^ering  and  Death.  Many  of  them 
aftually  fealed  their  Teftimony  with  their  Blood  ; 
and  not  one.  of  them  could  be  brought,  by  any  means, 
to  recant  it.  Now  can  it  ever  be  fuppofed  that  Men, 

that 


S E R.  XVII.      Afccfifion  of  Chrifl.  319 

that  fuch  a  Number  of  Men,  could  be  fo  far  loll:  to 
all  Reafon,  and  turn  fuch  mortal  Enemies  to 
themfelves,  as  thus  voluntarily  to  cxpofe  them- 
felves  to  all  manner  of  Injuries  from  an  enraged 
World,  and  to  Martyrdom  and  cruel  De^ith,  for 
the  maintaining  of  a  Dodrine  which  they  knew 
to  be  falfe,  or  even  which  they  did  not  certainly 
know  to  be  true  ?  If  the  Apoftles  and  firft  Preachei's 
of  the  Gofpel  had  not  been  very  fure  of  the  Refur- 
re6tion  of  Chrift,  we  may  be  very  fure  they  never 
would  have  flood  to  it,  and  fuffered  for  it,  and  died 
for  it  as  they  did. 

{^^jTheEffecls which  their Tejlimony produced  mo- 
t  hers  were  alfo  very  extraordinary  ,Y  ox  tho'  thefeWit- 
nefles  of  the  Refurredion  of  Chrift  were  but  a  parcel 
of  poor  illiterate  Fifhermen,  Men  of  nolntereft  and  Fi- 
gure in  the  World  \  and  the  Story  which  they  told, 
vix,  that  God  had  raifed  up  Jefus  from  the  Dead, 
muft  needs  be  very  ungrateful  to  the^^ie^^jwho  had, 
with  almojfl  one  common  Voice,  condemned  him  to 
be  crucified  5  and  as  for  the  Gentiles ^  it  was  not  to  be 
expelled  but  that  they  would  receive  fuch  an  extra- 
vagant Story  with  fovereign  Contempt  and  Scorn : 
Nay  further,  tho*  the  Doitrine  which  they  preached, 
and  which  they  grounded  on  the  Refurredtion  of  Je- 
fus, was  very  unpopular,  (for  it  was  no  fine  Story  to 
humour  the  Lufts  of  Men,  but  quite  the  contrary; 
it  required  a  great  deal  of  Mortification,  and  Self-de- 
nial, and  promifed  them  no  temporal  Happinefs,  but 
rather  taught  them  to  expedt  Alflidtions  and  CrofTes 
all  along  their  way  to  fome  unknown  Happinefs,  in 
fome  unfeen  World  :)  And,  befides  all  that,  whcre- 
ever  the  Apoftles  went  and  preached  they  \^•ere  vio- 
lently oppofed  and  perfecuted ;  the  Magiftrates  and 
Rulers  every  where  did  all  they  could  to  filcncc  tiiem, 

and 


320  The  RefurreSiion  and 

and  quafh  their  Evidence :  Yet  under  all  thefe  DiA 
couragemcnts  and  Difadvantages,  their  Teftimony 
was  prefently  received  by  many  Thoufands,  and  no- 
thing could  poflibly  give  a  Check  to  it*  Their  Doc- 
trine broke  its  way  thro  a  fenfual  Worlds  and  all  the 
Powers  of  Earth  and  Hell  were  not  able  to  ftand  a- 
gainll  it.  Now  to  what  Power  can  we  attribute 
fuch  amazing  Succefs,  but  to  the  Almighty  Power  of 
God  ?  What  was  this,  but  a  miraculous  Teflimony 
which  God  gave  to  the  Word  of  his  Grace  ?  I  will 
add  yet  once  more, 

6.  Rven  the  Objeoiiom  which  were  made  to  this 
'Teflimony  of  the  Apoflles^  concerning  the  RejiirreBion 
of  Chrijly  were  fuch  as  rather  ferve  to  cojifirm  the 
^riith  of  it.  As  fear  the  jews^  who  lived  at  the  very 
time,  and  on  the  fpot  where  the  thing  was  done,  no 
doubt  but  they  might  eafily  have  diiproved  it,  if  it 
had  not  been  true  and  real.  But  let  us  hear  what 
they  ob'jedtcd  to  it.  They  did  not  once  pretend  that 
Jefus  was  never  quite  dead ;  nor  did  they  oiler  to 
produce  his  dead  Body,  after  the  Apoftles  had  given  it 
out  that  he  was  rifen :  All  that  they  could,  or  did  pre- 
tend, was,  that  his  Difciples  hadfiok  him  away  by 
Night,  while  the  Watch  Jkpt.  The  moil  fenfelefs 
thing,  furely,  that  could  be  faid  ;  for  how  could  the 
Watch  tell  what  was  done  when  they  were  afleep  ? 
and  was  it  likely  that  they  (lioald  all  fall  alleep  to- 
gether ;  or  that  the  Difciples  iliould  know  the  lucky 
Minute  when  they  w^re  all  afleep  ?  Or,  fuppofing  all 
this  to  be  poffible,  it  was  ftill  more  unlikely  that  the 
Difciples  of  Jefus  fhould  contrive  to  put  fuch  a  Cheat 
upon  the  World,  while  they  would  thereby  put  a 
worfc  Cheat  upon  themfelves,  making  themfelves  of 
ail  Men  the  mofl  mijerable. 

As 


Se  r.  XVII.      Afcenfton  of  Chrijl.  3  2 1 

As  to  what  the  modern  Dcifts  objed:,  and  fay,  tliat 
the. Witncffes  of  the  Refurredtion  of  Jcfus  were,  pro- 
bably, a  parcel  of  enthuliaftick  Perfons,  who  were 
impofed  upon  by  their  own  diftempered  Fancies,  as 
fome  other  People  have  imagined  that  they  have  feen 
Ghofls  and  Apparitions  when  there  were  no  lUch 
thing:  Surely  En thuiiafm  and  Fancy  was  never  known 
in  this  World  to  produce  any  fuch  Effed:  as  this,  on 
fo  many  Perfons  at  the  fame  Time,  and  at  mxany 
Times,  and  about  a  plain  Matter  of  Fad  too :  Nay, 
and  fuppofing  it  poffible  they  ihould  be  deceived 
themfelves^  how  vaftly  improbable  is  it,  that  they 
fliould  be  able  to  ipread  their  Fancy,  as  they  did, 
and  perfuade  a  world  ofEnquireis  into  the  B  'itf 
cffoftrangeaFad:,  v/hich  they  could  not  certainly 
prove? 

.  Upon  the  whole  then,  you  fee  it  is  with  very  good 
Reafon,  that  the  facred  Fliftorian  fays  in  our  Text, 
Chriji  Jhewed  himfelf  alive  after  his  PaJJion  by  many 
infallible  Proofs,  Thus  much  for  the  Proof  of  the 
Fad,  even  the  Refarredion  of  Jefus  Chrift  from  the 
Dead.     I  propofed, 

II.  To  confider  the  Manner  and  Circii7nftances  of 
his  Refurredion  :  as, 

I .  ^he  Ti?ne.  of  his  RefurreBion  is  particularly 
recorded^  that  it  was  on  the  Third  Day  from  his 
Death.  He  did  not  rife  immediately  atter  he  was 
buried,  left  any  ihould  doubt  whether  he  had  beeii 
quite  dead ;  but  then,  his  Gofpel  could  not  be  preach- 
ed till  after  he  was  rifen,  and  befides  he  loved  his  Dif- 
ciples  too  well  to  leave  them  long  in  (o  fad  a  Suf- 
penfe  about  him ;  and  therefore,  when  he  had  L\in 
in  the  Grave  long  enough  to  fatisfy  every  body  that 
his  Death  was  no  Sham,  but  real,  he  arofe  and  made 

Vol.  I.  Y  haitc 


322  'The  RefurreSiion  ainl 

hafte  to  go  and  comfort  his  Friends  who  were  mourn- 
ing for  him.  The  precife  time  of  his  Refurredlion 
was  the  third  Day  from  his  Death.  Him  Godraifed 
tip  on  the  third  Day^  Ads  x.  40.  and  fo  was  Chrifl's 
own  Prophecy  fulfilled,  that  as  JoJias  was  three  Days 
and  three  Nights  in  the  Whalers  belly ^  fo  JJ:ould  the 
Son  of  Man  be  three  Days  and  three  Nights  in  the 
heart  of  the  Earth,  Matt.  xii.  40.  For  the  fews 
always  reckoned  the  beginning  of  the  Day  from  the 
Evening  before  it,  the  Evening  and  tj:e  Morning 
Tjere  the  firfl  Day^  Now  our  Lord  was  crucified 
and  buried  on  Friday  in  the  Afternoon,  reckoning 
that  Day  from  the  Evening  before,  that  was  one  Day 
and  Night :  all  Saturday  was  a  fecond  Day  and 
Ni^iht;  all  Saturday  Night  and  part  of  the  Lord's- 
Day  Morning  made  a  third  Day  and  Night :  and  thus 
was  Chrift  literally,  accoi'ding  to  the  Jewifh  Compu- 
tation of  Time,  three  Days  and  three  Nights  in  the 
Heart  cfthe  Earthy  or  the  Grave. 

2.  Another  memorable  Circumftance  which  the 
facred  Hiftory  records,  concerning  the  Refurredlion 
of  Chrift,  is  the  Minijiry  of  Angeh  in  the  affair. 
The  Angel  of  the  Lord  defcended  from  Heaven^  ana 
came  and  rolled  away  the  Stone  from  the  Door  of  the 
Sepulchre^  and  fat  upon  it.  Matt,  xxviii.  2.  Two 
Angels  ftaid  fome  time  in  the  Sepulchre,  after  Chrift 
was  rifen,  to  tell  the  Difciples  what  was  become  of 
their  Lord,  and  to  fliew  the  Place  where  he  lav. 
They  had  always  been  ready  to  ferve  him,  in 
his  mean  and  humble  State  -,  they  had  attended  him 
in  his  Temptation,  and  in  his  Agony;  with  what 
pleafure  did  they  now  come  to  grace  the  Solemnity 
of  his  Refurreftion,  and  to  m.inifter  to  him  on  fo  joy- 
ful an  Occafion  ?  It  was  with  pleafure  they  had  for- 
merly told  the  good  News  to  the  Shepherds,  that  a 

Saviour 


S E  R.  XVII.     Afcenjton  of  Chrijl.  323 

Saviour  was  born  and  laid  in  a  Manger ;  with  what 
pleafure,  muft  we  fuppofe,  they  now  told  the  good 
News  to  the  Women,  who  came  to  weep  at  their 
Saviour's  Grave  ?  He  is  ?20t  here.  He  is  rijhj, 

3.  It  is  recorded,  that  Chriji  was  accompanied  i?i 
his  RefurreBion  by  federal  of  the  Saints  departed, 
The  Graves  were  opened^  and  many  Bodies  of  the 
Saints  which  flept  arofe^  and  ca??ie  out  of  the  Grave 
after  his  'Refurrcdlion^  and  went  into  the  holy  Cit\\ 
ti?2d appeared  unto  many.  Matt,  xxvii.  52,  53.  Who 
thofe  Saints  were,  and  what  became  of  them  after- 
wards, we  do  not  read :  'Tis  enough  for  us  to  knoWj 
that  they  were  defign'd  for  Trophies  of  Chrift's  Vic- 
tory over  Death  and  the  Grave*  Hereby  it  was  {tn- 
fibly  declared,  that  Jefus  by  dying  had  conquered 
Death  ;  and  hereby  the  Virtue  of  his  Refurrediion 
was  intimated,  to  revive  and  quicken  thofe  th?xjleep 
in  him. 

Thus  much  for  the  Proofs  and  Circumftances  of 
the  Refurredion  of  Jefus  Chrift.  Before  I  dlfmifs 
this  Head,  it  will  be  proper  to  hint  at  fome  of  the 
chief  Ufes  we  fhould  make  of  it  %  as, 

I.)  Toeftablijh  our  Faith  in  Chriji* s  Dodlrine  and 
Religion,  Did  God  raife  up  Chrift  from  the  Dead  ? 
then  it  is  very  certain,  that  he  came  from  God,  and 
that  He  had  taught  the  Mind  of  God  in  truth  ;  for, 
you  may  remember,  that  He  had  put  the  Proof  of 
his  Miffion  on  this  fingle  Point,  his  Rejurre5l ion  from 
the  Dead,  Matt.  xii.  39,  40.  When  certain  Jews 
demanded  a  Sign  of  him,  or  fome  miraculous  Evi- 
dence of  his  divine  Miffion  and  Charader,  He  refer- 
red them  to  his  Refurredion,  which  He  there  calls 
the  Sign  of  Jonas  the  Prophet,  Well  and  did  this 
Sign  come  to  pafs,  did  Jefus  adlually  rife  from  the 
Dead  ?  that  is  Proof  enough  that  He  was  what  he 
Y  2  profefled 


.24.         'Th^  RefurnBion  and 

Prophet  from  ^^^^°^^X^  theName  of  the  Lord. 
Prophet  ^f^'^^'j/'ZfWm    nor  come  tofafs;  they 

.,ight  depend  upon  f'^Stt  of  fiord.  It  is  V 

°^'™J St:  'iSt*  w^"„d  holyGod  wouM 

^^  e  may  be  very  lui  ,       T.„fL:^oi^y  to  a  Deceiver  and 

rnH  r  lifed  him  from  the  Dead.  ^    ,      .  ^  i 

""1     S   he  Refun-edto  of  Chrift  ^be  m.provxd 

J  a;m7  rinrv    that  our  taitb  ana  rio^'e  rru^i^fj^ 

f ''.^'?;/" -p^ef  i  --        And  how  glorious  are  the 

tk^SwhS  from  hence  we  m^y  W^  *-?  .J 

kt  r^n  f  cm  the  Dead  ?  We  may  then  hope  .or 

h   R^don  of  all  our  Sins,  thro'  Faith  m  his  Blood 


Ser.  XVII.     Afce7tf.on  of  Chrijl.  325 

for  He  was  delivered  for  our  Offhices^  mid  He  rofe 
Jor  our  y  lift  i fie  at  ion.  Rom.  iv.  25.  God  the  Father 
has  hereby  declared  his  Acceptance  of  ChriiVs  Sacri- 
fice for  us,  and  by  difcharging  our  Saicty  from  the 
Prifon  of  the  Grave,  he  has  let  us  know  that  His 
Juflice  is  fully  fatisfied  by  the  Payment  which  Chrill: 
has  made.  Is  Jefus  rifen  from  tb.e  Dead  ?  wc  may 
then  hope  for  a  glorious  Refurrcdtion  of  our  own  Bo- 
dies in  due  time ;  for  now  is  Cbrifi;  rifen  and  become 
the  firfi;  Fruits  oj  them  tbatjieep,  Aiid  if  ive  believe 
that  Jeftis  died  J  and  rofe^  and  reviiped^  even  Jo  them 
aljo  that  feep  in  Jefus  will  God  bring  with  hi?ju 
I  Thef.  iv.  14.  The  Ilefurredlion  of  Chrifl:,  and  the 
Refurrediion  of  Believers  are  but  different  Parts  of 
one  and  the  fune  Defign;  and  fo  clofe  the  Connec- 
tion betwixt  them,  that  if  the  dead  rife  nct^  then  is 
7iot  Chrijl  rifen,  i  Cor.  xv.  16.  and  if  Chrift  be  rifen, 
then  thofe  that  Deep  in  Jefus  fliall  certainly  rile  as 
He  did.  Again,  is  Jefus  rifen  ?  We  may  then  hope 
for  Heaven  and  everlafting  Happincfs  -,  for  God  hath 
begotten  us  again  unto  a  lively  Hope,  by  the  Rejur- 
reBicn  of  J  ejus  Chrift  from  the  dead,  to  an  liiloeri' 
tance  incorruptible  and  undefikd,  that  fadcth  net  a- 
way,  refervedin  Heaveivjor  us.  i  Pet.  i.  3,  4  Chrift 
rofe  to  die  no  more  \  fo  fliall  his  Members  i  ife  to  an 
immortal  Life.  God  the  Father  raifed  up  Chrift^ 
and  gave  him  Glory  -,  fo  will  he,  in  the  proper  time, 
glorify  the  Members,  as  well  as  the  Head. 

Thefe  are  glorious  Hopes.  We  do  not  wonder 
then,  that  the  Dilciplcs  were  glad  to  fee  their  Lord  a- 
live  again  after  his  Paffion  :  His  Birth  was  good  Ti- 
dings of  great  Joy,  how  much  more  was  his  Refur- 
redlion  !  Then  he  entred  on  a  Life  of  fi.if?-ering  for  us, 
Now  He  furmounted  all  Suffering  and  Death  too,  in 
tlie  Name  of  all  his  Saints. 

y  3  Thus 


326  'The  RefurreBion  and 

Thus  much  for  the  firft  Branch  of  the  Hiftory  of 
Chrift,  which  is  contained  in  our  Text,  viz.  His  Re- 
furredlion  from  the  Dead.  We  proceed  now  to  the 

Second  Article,  which  gives  us  an  Account  of 
the  Time  ofChriJl's  Stay  in  this  World  after  his  Re-^ 
furrediion^  and  of  what  He  did  during  that  time.  He 
gave  Commandments  unto  the  Apojlles^  whom  he  had 
chofeny  and  was  feen  of  them  forty  Days,  fpeaking 
of  the  thi?7gs  pertaining  to  the  Kingdom  of  God,  It 
was,  no  doubt,  to  anfwer  fome  very  valuable  purpofe 
t;hat  our  Saviour's  Afcenfion  to  Heaven  was  delayed 
fo  long ;  and  there  was  fuch  an  Interval  betwixt  the 
firft ^  and  the y^^(?W  Step  of  his  Exaltation.  Juft  be- 
fore he  expired  on  the  Crofs,  he  faid,  //  isfinijhed\ 
The  Work  is  done,  Juftice  is  now  fadsfied,  Grace  is 
purchafed,  and  the  Gates  of  Heaven  are  laid  open  to 
all  Believers.  What  then  fhould  detain  our  Lord  any 
longer  in  this  lower  World  ?  why  did  he  not  go  im- 
mediately to  receive  his  Crown,  and  enter  on  his  King- 
dom ?  I  fuppofe  there  were  thefe  two  Reafons^  at  leafl, 
for  the  delay  of  Chrift's  Afcenfion. 

I .  To  cojifirm  the  Truth  of  his  RefiirreBion,  For 
we  read,  that  when  He  firft  appeared  to  his  Difciples 
alive  after  his  PafTion,  they  were  fo  tranfported  with 
Wonder  and  Joy,  that  they  hardly  believ'd  the  thing 
was  real ;  while  they  believed  not  for  Joy  andwondred, 
Lukexxiv.  41.  and  therefore,  if  they  had  not  ittn 
him  again  and  again,  very  likely  it  would  have 
paiTed  for  a  Vifion  only,  and  they  would  not  have 
believed  that  Jefus  was  rifen  indeed.  But  to  remove 
all  Doubt  and  Sufpicion  about  the  matter,  He  was 
pleafed  to  ftay  with  them  many  Days.  He  appeared 
to  them  over  and  over,  they  iaw  him  with  all  poffi- 
blc  advantage,  and  that  not  once  or  twice  only,  but 

often^ 


Ser.XVII.     Afcenjion  of  Chriji.  327 

often,  and  for  a  great  while  together.     Thus  he  con- 
firmed his  Refurredlion  to  his  Difciples,  by  7nany  in- 
fallible Proofs^  beijig  feen  of  them  forty  Days, 

2.  We  mufl  believe,  that  ChriJVs  Love  to,  and 
Care  of  his  Dijciples  detained  him  with  them  fo  lonr^ 
after  his  RefurreBion,  Tho'  Heaven  was  ready  for 
him,  and  he  had  obtained  for  himfelf  a  Righ^  of  en- 
tring  there^yet  as  he  knew  that  his  Difciples  wanted  his 
Pre  fence  with  them  fome  time  longer  here  on  Earth, 
He  was  pleafed  to  ftay,  and  defer  his  own  heavenly 
Glory  for  many  Days.  They  wanted  to  be  better 
inftrudied  concerning  the  Kingdom  of  God ;  they  had 
as  yet  but  very  grols  and  imperfect  Notions  about 
it,  and  knew  but  little  of  that  Gofpel  which  they 
were  to  preach  to  the  World;  and  therefore  Chiiil 
ftay'd  to  inftriict  them  better  before  he  went  to  Hea- 
ven. This  is  the  very  Account  which  our  Text 
gives  us  of  our  Saviour's  Imployment  and  Work  during 
thofe  forty  Days,  He  gave  Commandment  unto  the 
Apojiles  whom  he  had  chojen^  and  fpoke  to  them  of  the 
things  pertaining  to  theliingdom  of  God.  He  ihy  VI 
to  fettle  all  things  for  the  good  of  his  Church,  which 
he  was  to  leave  behind ;  and  when  that  was  once 
done,  as  fir  as  was  necellary  at  prefent.  He  departed 
to  another  World.  After  he  had  fpoke n  to  them^  he 
was  rcccivd  up  into  Heaven.  Mark  xvi.  19.  And  fo 
we  pafs  on  to  the 

Third  Article  of  the  Fliftory  of  Chrift  in  our  Text, 
and  that  is,  oi  his  Afceufon  into  Heaven,  after  the  ex- 
piration  of  thofe  forty  Days,  which  is  here  expreffed 
by  his  being  taken  up.  Concerning  this,  I  will,  i. 
Give  you  fome  Account  of  the  Maimer  of  our  Savi- 
our's Afcenfion,  and  the  mod  remarkable  Circum- 

Y  4  (lances 


328  T^"*^  RefurreSiion  ana 

fiances  which  attended  it ;  and  then,  2.  Shew  you  fo^ 
what  Ends  and  Purpcfes,  he  afcended  into  Heaven. 

I.  As  to  the  Manner  and  Circumftances  of  Chrift's. 
Afcenfion,  we  read  in  the  New  Teftament, 

I .  Where  he  afcended  iinto^  He  ^doas  taken  up  i?:- 
to  Heaven,     The  Apoftles  fav/  him  taken  up  5  they 
faw  him  mount  up  high  in  the  Air,  till  a  Cloud  re- 
ceived him  Gilt  of  their  Sight,  and  tv/o  Angels  came 
and  told  them  that  he  was  gone  into  Heaven.  ASs 
j.  9,  1 1.     It  is  elfe where  laid,  that  He  afcended  up 
far  above  all  Heaveits,  Eph.  iv,  ip.  meaning,  I  fup- 
pofe,  thofe  Heavens  v/hich  are  at  prefent  vifible  to 
the  inhabitants  of  this  Earth  ;  but  where,  and  how 
far  off  that  Heaven  is,  into  which  Chrift  afcended, 
we  know  not  now,  w^e  hope  to  know  hereafter  :  In 
the  mean  time,  let  it  be  the  main  Bufinefs  of  our 
Lives  to  get  ready  for  Heaven,  to  get  our  Souls  fitted 
for  the  Heavenly  State,  and  we  need  not  fear  but 
we  a-iall  find  the  F:ac^  Chrift  will  fend  his  Angels, 
to  fliew  our  Souls  the  Way,  and  condud:  them  fafely; 
thither.     Let  us  but    be  followers  of  Chrift  in  this 
World  ;  and  we  fl:iallbe  iiire  to  follow  him,  where  he 
is,  in  the  proper  Seafpn;  and  that  will  be  foon  enough, 
fooner  it  may  be  than  we  think,  or  hope  for. 

2.  The  Place  from  lohence  our  Saviour  afcended 
into  Heaven,  was  the  famous  Mount  Olivet,  For  we 
read,  tliat  as  foon  as  he  was  afcended,  'The  Difciples 
returned  to  Jerufilem  from  the  Mount  called  Olivet. 
ABs  i.  I  2.  This  was  the  very  Place  where  a  little 
before  He  had  been  in  an  Agony  ;  where  he  was  ap- 
prehended, and  from  v/lience  tie  was  led  away  to 
lUrufalem  to  be  crucified  3  from  thence  alfo  He  now 
afcended  into  Heavcii.  So  fliall  the  Believer's  fick  and 
dying  Bed,  v/hcrc  for  die  prefent,  it  may  be,  he  feels 

much 


Ser.  XVII.  Afcc-nfion  of  Chriji.  3  29 
much  Pain,  be  the  Place  from  whence  his  Soul  auU 
Ihortly  afcend   to  heavenly  Jc^y  and  Glory. 

.,    Vje  Manner  of  Chrijfs  Jfcaifion  was  very  bo- 
nourable.     He  returned  to  Heaven  as  a  J:;!^  ^", 
Conqueror,  after  having  obtained  f.gnal  Vidou.,  m 
this  World  below:  and  Angels  attend  o  grace  the 
Triumph  and  praife  the  Conqueror      IP  ben  He  aj- 

cendedup  on  high,  /-/'''^.^^/'f' 3'  ^tlcode^en 
was  glorioufly  attended  with  ihe  CharwtsoJ  God,  e^oen 

<TI:mlands  ofAngeh.ViA.  Ixvlii.  ^^f-^^^;^:;^, 
A  We  inay  take  notice  of  the  mtne[fes_  o,  Unjts 
-  Afienfion,  who,  befides  the  ATigels  were  h-^^vvn  D.  - 
rioles-  While  the^  beheld.  He 'u;as  taken  up.      riiere 
w^fno  need  of  tiir  feeing  him  rife  fron.jhc  dead 
for  it  was  Proof  enough  of  his  Reforredion    du 
thev  faw  him  alive  again  after  his  Palhon  ;  bat  as 
Sey  could  not  fee  him  in  Heaven,  -^^^^ 
theJe  themfelves,  it  was  more  necefiu  y  mat    hey 
fhould  fee  him  afcending  up  towards  u,    hat    ^.y 
might  be  Witneifes  of  his  Afcenfion,  as  weU  as  o.   ^ 
Rdurreftion,  as  far  as  in  the  Nature  oi  things  th.y 

could  be.  ,    .o  ,;.,,„]  \  .r__ 

Bat  we  wonder,  it  maybe,  Aat^e nrut  l  ..  U  .-- 
cend  from  a  folitary  Place,  m  the  Prder.e  cf  on^ 
few  Difciples ;  and  not  --^ther  trom  j^.;-.^yW.«    ro 
aPinacleoftheTemplc,  in  the  fight  of  Niul.itud-. 
oftre?.^.,  who,   if  they  had  feen  him  alcendmg 
up  into  Heaven,  muft  furely  have  been  coav.n    d  that 
hE  came  from  thence.     But  as  they  had  w  fully   e- 
ieded  all   the  Miraculous  Evidences,  which  Chuft 
■had  formerly  given  them,  of  his  Diy.nc  MiOion  and 
Chancer  it  was  but  jull  to  deny  them  this  laa  L- 
viSef  of  all.     Nor  is'  it  certain  that  even  this  won  d 
h.ve  convinced  them:  They  m.giit  ^r'ft^'ta 
hat  he  afcended  by  Magick  Art,  as  that  /..  .^oa 


330  The  RefurreEiion  and 

Devils  by  Beelzebub.  It  was  in  vain  to  fliew  them 
any  more  Miracles.  Therefore  Chrifl:  would  not  en- 
tertain their  Curiofity  with  a  View  of  his  Afcenfion, 
but  retired  with  his  Difciples  to  a  folitary  Place,  and 
in  their  fight  only,  he  was  taken  up.  I  add  once 
more, 

5.  That  He  departed  with  a  BleJJing  in  his  Mouth. 
He  lift  up  his  Hands  and  blejj'ed  tkem^  and  it  came 
to  pafs  while  be  bleffed  them^  he  was  parted  from  them^ 
and  carried  up  into  Heaven,  Luke  xxiv.  50,  5  k  Such 
was  the  Manner,  and  thefe  were  the  molt  confiderable 
Circumftances  of  our  Saviour's  Afcenfion.  A  few 
Words  I  will  add^ 

II.  Concerning  the  Ends  and  Purpofes  of  his  Af- 
cenfion.    They  were  fuch  as  Thefe, 

1.  T^hat  he  might  receive  the  due  Reward  of  his 
own  paji  Labours^  and  Sufferings.  Becaife  he  hum- 
bled  hijnltlf\  and  became  obedit  nt  to  Death  ;  therefore 
God  hath  highly  exalted  him.  Phil.  ii.  8,  9.  Kehad 
deferved  a  better  Reward,  than  this  low  World  could 
poffibly  furnifli  out,  therefore  was  he  taken  up  to 
Heaven,  and  highly  exalted  there. 

2.  Chrifh  aicended  up  to  Heaven,  in  the  View  of 
his  Dijciples^  for  their  Encouragement  and  Con  fort. 
How  would  it  animate  tlieir  Zeal^  and  enliven  their 
Hopes,  when  they  called  to  mind  what  Promifes  He 
had  made  them!  Te  cannot  follow  me  novj^  but  ye 
fl:all  fellow  mc  afterwards  \  and  where  I  am^  there 
fhall  my  Servant  be^  Hov/  encouraging  was;  the 
fight  of  an  afcendinc:  Saviour  1  From  whence  we 
know  that  Heaven  is  no  devifed  Fable ;  there  is  fuch 
a  Place,  Jefus,  our  elder  Brother^  was  Icen  to  afcend 
thither.  We  know  tliat  fa  glorious  an  Ads^ancement 
is  not  impoifiblej^  even   to  the  human  Nature  ^  for 

Jefus,  . 


Ser.  XVIL      Afcenjion  of  Chrijl.  331 

Jefus,  who  took  part  of  our  Flelli  and  Blood,  and 
was  made  in  all  things  like  unto  his  Brethren^  is 
aftually  entered  into  Heaven. 

3.  Chrift  afcended  into  Heaven  as  the  Fore-nmncr 
of  his  Friends  and  Difciples,,  Whither  the  Fore- 
runner is  for  us  entered.  Heb,  vi.  20,  I  go  to  prepare 
a  Place  for  you  ^  faid  our  deareft  Lord,  fohn  xiv.  2. 
As  when  feveral  Perfons  travel  together,  'tis  not  un- 
common for  One  to  go  before  the  reft,  to  feek  out 
and  provide  a  convenient  Place  of  Refrefhment  for 
them ;  or,  as  when  feveral  Perfons  are  Coheirs  of  an 
Eftate,  One^  it  may  be,  goes  and  takes  poffeflion  in 
the  Name  of  all  the  reft  \  fo  Jefus  our  Friend  has 
left  us  here  on  the  Road,  and  is  gone  to  prepare  Man- 
fions  for  us  in  Heaven,  where  we  fhall  reft  for  ever  ; 
fo  Chrift  our  Flder  Brother  is  gone  in  the  Name  of 
all  his  Saints,  to  take  Poffeflion  of  the  Heavenly  In- 
heritance for  them, 

4.  Chrift  afcended  up  into  Heaven,  there  to  in- 
tercede for  his  People^  to  appear  in  the  Prefence  of 
God  for  them,  and  to  be  their  Advocate  with  the  Fa-- 
ther ;  which  grand  Purpofe  of  his  Afcenfion  will  be 
ccnfidered  in  the  next  Sermon. 

All  that  I  have  now  to  do  further,  is  to  make  an 
Inference  or  two  from  the  Dodrine  of  Chrift's  Af- 
cenfion; as, 

1.  l.YiTit  fince  Chrifi  is  afcended  into  Heaven,  it  is 
an  abfurd  thing  to  look  for  his  bodily  Prefence  any 
where  in  this  World,  How  wild  is  the  Popifli  No- 
tion  of  Chrift's  Bodily  Prefence  in  the  Sacrament !  for 
he  is  afcended  up  into  Heaven  long  ago ;  and  there, 
the  Scripture  tells  us,  He  will  remain  until  the  time 

-;:•  6f  the  Reft  i  tut  ion  of  all  Things. 

2.  Is  Chrifi  ajc  ended  iiito  Heaven,  Let  us  follow 
iur  dear  Saviour  with  our  fi-equent  Thcuglts,  and 
""  ■  with 


33  2  The  RefurreFiion^  &c, 

with  our  ivarmeft  JffeBions,  "  Forget  not,  O  my 
"  Soul !  thine  abfent  Friend  and  Saviour,  often  think 
"  of  him,  and  of  the  Fromifes  which  he  made  be- 
''  fore  his  Departure,  and  of  what  he  is  now  doing 
''  in  Heaven  for  thee.  Let  Faith  and  Hope  bear  thee 
*'  up,  above  the  Fear  of  Death ;  and  think  with 
"  Pleafure  and  Defire  of  the  Day,  which  will  come 
"  fliortly,  when  thou  llialt  depart  from  hence  ^  and 
"  go  to  that  glorious  World,  to  which  Jefus  is  gone 
''  before,  where  thou  fhalt  fee  him  as  he  is,  and  fee 
"  what  a  glorious  Manfion  he  has  prepared  for  Thee 
*'  in  his  Fatller's  Houfe,  and  enjoy  his  Prefence  for 
"  ever." 


SERMON 


(   333  ) 


SERMON    XVIII. 

The  Interceffion  of  Christ  as   another 
Part  of  his  Priefthood. 


Rom.  VIII.  34- 

Wko  alfo  maketh  Interceffion  for  us. 

THE  Apoftle  defigning  ^o  brinpll  the  Argu 
mentsofConfolation,  arifing  from  the  great 
Doarin^of  Chrimanity  he  had  b-  brfored^^^^^^^^ 

fing  on  in  this  m^^^^^^^^^^J^^^o 
thel'scfa  e  PredeftSadon,  Vocation,  Jalbfication. 

Honou,  and  ■»«  J  M^  «»•      „  ,,,„  e„j,  i„  •.,. 


334  ^^  Inter cejfton 

of  any  to  rife  up  in  Judgment  againft  thofe  for  whom 
Chrift  has  thus  undertaken.  Who  is  he  that  condem- 
72eth  ?  It  is  Cbriji  that  died,  yea  rather  that  is  rijeti 
again^  who  even  fitteth  at  the  right  Hand  of  God^ 
who  alfo  intercedeth  for  us. 

'Tis  the  Interceffion  of  Chrift,  the  laft  of  thefc 
Fads  relating  to  him,  the  End  and  Perfe6lion  of  the 
reft,  and  the  immediate  Channel  through  which  all 
divine  Bleffings  are  conveyed  to  the  Heirs  of  Salvation, 
which  is  to  be  the  Subject  of  the  prefent  Difcourfe; 
his  Death,  Refurredion  and  Afcenfion  into  Heaven, 
having  been  already  infifted  on. 

In  treating  of  which,  I  fliall  coniider^ 

jF/Vy?,  Its  Nature,  or  wherein  it  confifts. 
Secondly,  Its  Properties. 

Thirdly,  Its  Ufes* 

Firji,  Its  Nature.  As  to  this,  let  it  be  obferv^d, 
I.  That  as  it  implies  a  Diftance  fubfifting  between 
God  the  Father  with  whom  Chrift  intercedes,  and 
thofe  for  whom  he  intercedes  as  not  worthv  in  their 
own  Perfons  to  come  into  his  Prefence,  and  to  re- 
ceive any  Fruits  of  his  Favour ;  fo  its  Aim  and  De- 
iign  is  to  remove  this  Diftance  by  degrees,  till  it  be  at 
laft  perfectly  done  away.  ''Tis  Sin,  as  occafioning  this 
Diftance,  as  oftending  the  Eyes  of  God's  Holineis,  as 
forfeiting  his  Favour  and  juftly  meriting  his  Anger 
wherever  it  is  found,  and  yet  always  found  in  every 
Inhabitant  of  this  World,  to  the  very  End  of  Life, 
which  gives  the  firft  Rife,  and  eftabliflies  the  con- 
ftant  Ule  of  Chrift 's  Interceffion.  For  it  is  this  which 
procures  the  adiual  Forgivenefs  of  all  their  Sins  for  thofe 
'\?od  has  Defigns  of  Mercy  to,  whereby  they  are  firft 
brought  into,  and  ever  after  kept  in  a  State  of  Peace 

with 


Ser.XVIII.         of  Chmst.  335 

with  him.  So  the  Apoftle  lays  out  the  Advocacy 
of  Chrift  on  this  Ground.  I/' any  Manfm^  ice  have 
an  Advocate  with  the  Fathef\  J  ejus  Chriji.  i  John 
ii.  I.  Further,  it  is  employ'd  in  obtaining  for  them, 
the  renewing  and  fandifying  Influences  of  the  Holy 
Spirit,  all  needful  Supplies  of  Grace,  Strength  and 
Comfort,  whereby  they  may  be  preferved  from  the 
Evil  which  is  in  the  World,  enabled  for  the  Duties 
belonging  to  the  various  Scenes  of  Life  through  which 
they  pafs,  and  fitted  for  Glory,  with  all  the  external 
Means  conducive  to  thefe  Ends,  Vidtory  over  Death, 
and  a  gathering  of  them  one  by  one  into  everlafting 
Habitations. 

Finally,  the  Reception,  in  one  full  Affembly  in- 
to Heaven,  of  all  whom  Chrifl's  Interceffion  con- 
cerns, and  their  being  fixed  there  for  ever,  in  a  State 
of  perfedl  and  uninterrupted  Communion  with  him- 
felf  and  his  Father,  without  any  the  leafl  Mark  of 
Diftance  and  Alienation  remaining,  is  the  ultimate 
Scope  and  Aim  of  it.  So  our  Lord  himfelf  in  his 
laft  Prayer  on  Earth,  for  thofe  that  Jljould  believe  on 
him  to  the  End  of  the  World,  which  is  juftly  ef- 
teem*d  the  Model  of  his  Interceffion  in  Heaven,  cen- 
ters all  his  Care  and  Defires  here,  that  they  might 
be  all  one  in  uSy  that  they  might  be  perfeB  in  one^ 
and  that  where  I  am^  they  may  be  with  7ne  to  behold 
my  Glory.  John  xvii.  20,  2 1 — 24. 

II.  Chrift's  Interceffion,  in  order  to  the  attaining 
thefe  great  and  glorious  Ends,  confifls  mainly  and 
primarily  in  his  prefenting  continually  before  God, 
that  Sacrifice  he  made  of  himfelf  on  Earth.  Whe- 
ther or  no  it  may  be  confidered,  and  is  ever  repre- 
fented  under  the  Notion  of  his  offering  himfelf  to 
God,  I  will  not  pretend  to  determine.     But  be  that 

as 


336  The  Ltterce/Jton. 

as  it  will,  his  voluntary  Submillion  to  SilfFerings  and 
Dc^ath,  here  oh  Earth,  is  for  certain  a  true  and  the 
moft  proper  Oblation  ofhimlelf ;  it  was  aperfed:  A- 
tonement  at  once  for  the  Sin^,  and  a  meritorious 
Price  of  the  compleat  Salvation,  of  thofe  in  all  Ages 
that  feall  be  laved,  without  needing  the  Additioa  of 
any  thing  to  give  it  more  value  for  thefe  Purpofes, 
than  it  had  from  the  time  it  was  finifli'd  on  Earth.  . 
His  IntercelTion  therefore  is  built  on  the.Suppofition 
of  this :  It  is  a  folemn  Recognidon,  and  Difplay 
before  God,  of  what  he  did  and  fuifer'd  here  below, 
as  of  everlafting  Virtue,  that  it  may  be  crown'd 
and  rewarded  with  the  Fruits  of  Grace  and  Glory, 
from  time  to  time  iffuing  forth  to  thofe  for  whom 
it  purchafed  them.  All  his  Pleadings  as  an  Advo-  ' 
cate,  derive  their  Virtue  and  Efficacy  from  his  firft 
being  a  Propitiation,  as  the  clofe  Connedion  between 
thefe  two  Ihews,  i  Jobnii.  1,2.  and  they  feem  moil 
formally  to  lie  in  Adion,  in  the  very  Exhibition  be- 
fore God,  of  the  fame  Nature  which  was  firft  facri- 
ficed,  and  is  now  glorified  for  his  People.  Hence  the 
Sabfliance  of  what  he  is  doing  for  us  in  Heaven,  and 
which  comprehends  the  principal  Ingredient  into  his 
Interceffion,  is  very  figniiicantly  exprefs'd  by  his  now 
appearing  in  the  Prejence  oj'Godfo?^  us,  Heb.  ix.  24. 
7V^/,  as  the  Apoftle  adds,  that  he  p:ould  offer  himjelf 
often^  fince  he  had  once  appeared  before  that,  in  the 
end  of  the  JVorld^  to  put  away  Sin  by  the  Sacrifice  of 
himfef.  ver.  25,  26.  But  in  the  midfi  of  the  T^hrone 
he  Jt  anas  as  a  Lamb  that  had  been  fain.  Rev.  v.  6. 
jBv  and  with  his  own  Blood  he  entred  into  Heaven^ 
having  obtain  d  eternal  Redemption  for  its.  Heb.  ix.  12. 
Thither  he  carried  it  up  in  its  living  Virtue  and  ex- 
tcnfive  Merits,  when  in  our  Nature  he  fat  down  on 
the  right  hand  of  God.     There  it  became  the  Blood  of 

fprinkling^ 


Ser.  XVIII.  of  Christ.  337 

Jprinkling,  as  it  is  called,  Hel?,  xii.  24.  in  allufi- 
on  to  the  ufe  made  of  the  Blood  carried  by  the  High 
Prieft  under  the  Law  into  the  Holy  Place ;  for  it 
purifies  the  heavenly  things  fo  as  that  our  moral  Pol- 
lution^ fliould  not  hinder  divine  Bleffings  defcending 
from  Heaven  to  us,  or  our  afcending  up  thither  in 
due  time.     And  there  itfpeaks  (as  it  is  reprefented  in 

fthe  laft  cited  Place)  the  very  beft  things  in  favour  of 

*'  thofe  for  whom  it  was  fhed. 

Yet,  III.  Chrift^s  Interceflioh  may  be  reafonably 
prefumed  to  comprehend  withal  fome  direct  Signifi- 
cation of  his  Mind  and  Will  to  the  Father,  in  a  man- 
ner worthy  of  himfelf,  concerning  thofe  for  whom 
he  intercedes.     We  are  naturally  led  to  conceive  thus 
of  ChrifVs  Interceffion  from  the  Word  it  felf,  which 
properly  fignifies  Pleading.     His  Work  in  Heaven  is 
alfo  fometimes  reprefented  under  the  Notion  of  his 
afking  and  praying  to  the  Father,     jljk  of  mc^  fays 
the  Father    to  him,  when  exalted  to  his  Throne. 
PfqL  ii.  8.     And  Chrift  referring  plainly  to  his  State 
in  Heaven,  prcmifes  his  Difciples,  that  even  then  he 
would  pray  the  Father  for  them.  John  xiv.  1 6.  Chap, 
xvi.  26.     But  this  his  alking  and  praying,  is  very  dif- 
ferent from  that  of  all  others,  or  even  his  own,  in 
the  Days  of  his  Humiliation.     It  is  in  the  Form  not 
of  humble  Supplication,  but  of  a  Petition  of  Rights,  a 
Claim  and  Demand  of  what  he  foUicits  for  as  due  to 
him.     The  Stile  of  his  Interceffion  is  Imperial  and 
Majeftick,  as  of  one  who  has  Authority  to  challenge 
what  he  fignifies  his  Defire  and  Will  about.     Thus 
it  runs  in  his  laft  Prayer  ©n  Earth,  which  is  the  Plan 
of  his  interceding  in  Heaven  j   Father  I  will,  John 
xvii.  24.     Therefore  *tis  obfervable  in  that  intercef- 
fory  Prayer,  he  applies  to  God  only  under  the  Titles 
Vol.  I.  Z  of 


338  'Th^  httercejfwfi 

of  Holy  and  Righteous,  not  of  Merciful  and  Graci- 
ous, Father.  As  to  theMannerof  Chrift's  notifying 
his  Will,  we  may  be  well  content  to  be  ignorant 
whether  it  be  with  or  without  Words ;  fince  'tis 
fufficient  if  his  very  Delires  are  underftoodby  the  Fa- 
ther, And  no  doubt  there  is  a  more  clear,  fpeedy 
and  effedlual  way  of  fignifying  the  Mind  in  the 
World  of  Spirits,  efpecially  between  God  the  Father 
and  his  own  Son,  than  any  Forms  of  human  Lan- 
guage. Nor  can  it  be  conceived  how  any  Words 
we  are  acquainted  with  could  be  fo  ufed  as  to  repre- 
fent  the  numerous  Cafes  which  Chrift  at  once  is  com- 
mending to  his  Father.  However,  it  is  no  way  im- 
probable, that  on  fpecial  and  folemn  Occafions,  which 
may  continually  arife,  the  InterceiTion  of  Chrift  is 
perform'd  in  Words,  or  in  Methods  of  known  Sig- 
nificancy  in  Heaven. 

IV.  It  is  one  conftant  Branch  of  Chrift's  Inter- 
ceffion,  to  take  care  of  the  Prayers  and  Religious 
Worftiip  of"  the  Saints  on  Earth,  to  commend  and 
prefent  them  to  God,  and  to  fecure  Acceptance  for 
them.  'Tis  only  through  him  that  all  our  fpiritual 
Sacrifices  afcend  up  to  Heaven,  and  are  render'd  ac- 
ceptable to  God,  I  Pet.  ii.  5.  There  is  enough  Im- 
perfedtion  and  Sin,  in  the  beft  Services  of  the  beft 
Saints,  to  weigh  down  all  the  Good  that  is  in  them, 
and  to  prevail  more  with  God  for  the  Rejeftion 
than  this  can  do  for  the  Reception  of  fuch  worthlefs 
Duties,  and  of  their  worthlefs  Perfons  together. 
But  now  there  is  one  and  the  fame  way  for  the 
Acceptance  of  both,  even  the  much  Incenfe  of 
Chrift's  precious  Merits,  which  he  as  the  Angel  ftand- 
ing  at  the  Golden  Altar  above,  continually  prefents 
before  God  in  their  Name,  and  offers  with  the  Pray- 
ers of  all  Saints.  Rev,  viii.  3,     And  thus  his  being 

reprefented 


Ser. XVIII.        ^Christ.  339 

reprefentted  as  an  High-Priefl  over  the  Houfe  of  God, 
confider'd  as  a  Place  of  Wordiip,  is  made  the  ground 
of  Encouragement,  to  our  free  Accefs  to  God  in  re- 
ligious Services.  Hcb,  iv.  14-16.  Chap.  x.  21,  22.  By 
him  Vv'e  are  therefore  directed  to  offer  up  the  Sa- 
crifice of  Praife  to  God.  Heb,  xiii.  15.  and  to  do  every 
thing  in  his  Name.  Col.  iii.  17. 

• 
Proceed  we  now  to  confider. 

Secondly,  The  Properties  of  Chrift's  Interceffion. 

I.  Then,  his  Interceffion  is  juft  and  right.  It  is 
the  Irkferceffion  of  one,  who  himfelf  is  holy,  and 
ever  ftood  right  with  the  Law  of  God.  Such  a  per- 
fonal  Qualification  of  Advocates  in  human  Gaufes 
and  Courts  may  not  always  be  regarded  or  infilled 
on.  But  it  could  never  fce  difpenfed  with  in  the 
Management  of  our  Caufe  with  God  ;  fince  our 
Caufe  was  bad  in  it  felf,  and  God  as  infinitely  holy 
and  impartially  juft,  equally  rejedfe  the  Addreffes  of 
all  Sinners,  and  will  never  fure  admit  one  guilty  him- 
felf, to  plead  for  others. 

Chrift's  Interceffion  is  alfo  right  in  it  felf.  For  it 
is  not  a  meer  Suit  for  Mercy  and  Favour,  and  this 
recommended  by  his  unblemi(li*d  and  perfed  Cha- 
racter ;  but  it  is  a  Plea  addrefs'd  to  Juftice,  for  what 
he  has  firfl  purchaied,  as  lias  been  fliown.  Nor  was 
it  undertaken  officiouily,  but  by  the  Warrant  and 
Commiffion,  and  with  the  intire  Approbation  and 
Acceptance  of  the  Father.  It  is  alfo  carried  on  in  a 
perfectly  holy  manner,  and  converfant  only  about 
thofe  things  that  are  according  to  the  Will  of  God. 

Thus  is  our  Advocate,  in  all  refpeds,  J  ejus  Chri/l 

the  Righteous,  as  St.  Jolm  ftiles  him.   i  John  ii.  2. 

Z  2  And 


340  He  Inter ceffton 

And  on  this  Charafter,  the  Validity  and  Succefs  of 
his  IntcrceiTion  for  us  primarily  and  mainly  depends. 

2.  It  is  in  common  for  the  whole  Houfehold  of 
God,  yet  diftind;  and  particular  for  every  Member  ; 
and  in  order  to  this,  it  is  qualified  with  his  perfed: 
Knowledge  of  what  concerns  them  all.  Chrift  as  a 
publick  Agent  for  the  true  Ifrael  of  God  throughout  all 
Ages,  bears  the  Names  of  their  Tribes  and  Communities 
on  his  Heart,  for  a  Memorial  before  theLord  continually ; 
as  the  High-Prieft  under  the  Law  did  the  Names  of  the 
twelve  Tribes  of  Ifrael^  on  his  Breaft  plate  3  and  more 
than  this,  he  thus  bears  the  Name  of  every  Indivi- 
dual. To  wrap  up  all  their  reipedive  Cafes,  in  one 
general  and  promifcuous  Application,  would  not  af- 
ford full  Comfort  and  Satisfadtion  to  Believers.  They 
are  commonly  uneafy  and  griev'd  to  find  their  fpeci- 
al  Wants  and  Defires  dropt,  even  out  of  the  Pray- 
ers of  their  Friends  to  whom  they  have  commended 
them.  Yet  how  frequently  does  this  happen,  through 
human  Frailty,  which  makes  us  forget  alfo  many  of 
our  own  Errands  at  the  Throne  of  Grace  ?  But  fuch 
who  have  committed  themfelves  to  Chrift's  Patro- 
nage, fhall  have  no  ground  to  complain  of  his  Neg- 
ledt  or  Forgetfulnefs.  All  of  them,  even  the  weak- 
eft,  meaneft,  and  moft  defpicable,  and  fuch  who 
have  no  Friends  on  Earth  may  depend  on  his  remem- 
bring  them  before  God,  as  fully  and  particularly  as 
they  can  wifh,  and  as  if  they  were  the  alone  Ob- 
jeds  of  his  Care. 

His  Interceflion  reaches  to  all  that  come  to  God 
through  himy  and  as  they  come,  that  is,  fingly  and 
individually.  If  a?jy  Man  Jin,  and  regularly  truft 
in  him,  he  will  be  his  Advocate  with  the  Father  -,  as 
much  as  if  he  fpoke  to  him,  what  he  did  to  Peter, 
I  have  prayed  for  thee.     Chrift  calls  a7id  knows  bis 

own 


Ser.  XVIII.         ^Christ.  341 

own  Sheep  by  Name,  John.  x.  3,  14.  And  this  hedoes 
from  himfeif.  Earthly  Advocates  receive  from  others 
the  Briefs  of  their  Clients  Cafe,  and  plead  on  them 
as  they  are,  without  being  able  of  themfelves  to 
reffify  the  Errors  or  Defeats  that  may  be  in  them. 
But  our  Heavenly  Advocate,  without  needing  Infor- 
mation from  others,  has  an  infallible  Knowledge 
wuthin  himfeif  of  the  very  minuteft  Cafes  and  Con- 
cerns of  all  his  Clients,  and  what  are  the  fecret  De- 
fires  and  Inclinations  of  their  Hearts,  before  they  are 
form'd  into  Requefts,  as  well  as  when  they  are. 
His  human  Nature  it  felfhas  a  far  greater  Penetration, 
than  any  created  Nature  whatfoever  :  And  what  is 
wanting  to  it  as  ftill  but  finite,  is  fupplied  from  the  Divine 
in  union  with  it,  which  as  Omnifcient  nothing  efcapes. 

3.  He  pleads  the  Caufe  of  his  People  with  con- 
fummate  Skill  and  Prudence,  and  to  the  bejfl:  Advan- 
tage. We  often  ask  a?id  have  not^  becaufe  we  ask 
amifs^  not  only  when  our  Ends  are  grolly  corrupt, 
our  Biafs  to  temporal  Bleffings  too  ftrong,  and  our 
Spirits  too  eager,  but  through  Miftake  of  our  real 
Wants,  a  wrong  Judgment  of  the  different  Nature 
and  Value  of  Mercies,  and  an  ill  forting  of  our  Pe- 
titions and  Pleas  among  themfelves  and  to  Ciraim- 
ftances.  But  nothing  of  this  weak  and  injudicious 
Condudl  falls  on  our  great  High-Prieft.  As  he  un- 
derftands  thoroughly  the  Caufe  of  his  Clients,  he 
varies  and  difpofes  his  Pleas  according  to  the  Nature 
and  Exigency  of  every  Cafe.  Are  they  wrongfully 
accufed,  or  opprefs'd  by  Satan  or  by  wicked  Men  ? 
Is  their  Sincerity  call'd  in  queftion,  or  are  their  Faults 
over-charg'd  by  themfelves  or  by  others  ?  Behold^ 
he  is  their  Witnefs  in  Heaven^  he  vindicates  and 
iets  in  a  fair  Light  their  Integrity,  he  clears  up  all 
4oubtful  and  fufpicious  PafTagcs  before  God,  and  he 
Z  3  makes 


342  iToe  Intercejffion 

makes  way  for  clearing  them  to  the  World,  efpecial- 
ly  to  their  own  Confciences.  He  mentions  in  their 
behalf  all  concurrent  Circumftances  and  Allowances 
which  are  in  their  Favour.  But  where  all  things  are 
bad  on  their  fide,  and  make  againfl  them,  he  wants 
not  a  Plea  for  them  from  himfelf  and  his  own  Me- 
rit; wherewith  alfo  he  inforces  all  other  Pleas  that 
offer.  And  as  he  fully  comprehends  their  Wants, 
with  the  Kind,  Meafure,  and  fit  Seafon  of  fupply- 
ing  them,  he  asks  accordingly,  not  for  what  feems  to 
them,  but  for  what  he  better  knows  to  be  really  beft. 
4.  Chriffs  Interceflion  is  moft  affedionate  and 
earneft.  All  his  People's  Confli6ls  and  Complaints 
are  not  only  before  him,  but  within  him.  They 
enter  into  his  Heart,  as  well  as  into  his  Eye  and  Ear. 
He  feels,  as  well  as  knows  what  they  feel.  JVe 
have  not  an  High-Prieji  wkich  cannot  be  touched 
with  the  feeling  of  our  Infirmities^  but  nsoas  in 
all  points  tempted  like  as  we  are^  yet  without 
Sin,  He  fuffered  once  the  very  fame  afflidlive  Evils 
which  we  fuffer ;  he  poffeffes  ftill  a  perfect  Know- 
ledge of  the  Manner  wherein  they  then  affeded  him- 
felf and  now  do  us ;  hence  is  he  the  more  ^^Vt*,  or 
powerfully  difpofed,  to  fuccour  them  that  are  temp- 
ted.  Heb.  iv.  15.  Chap.  ii.  18.  The  finful  Part  is 
indeed  all  our  own.  In  ading  that,  he  was  far 
from  having  any  Share  v/ith  us.  Yet  ftill  as  to  this, 
by  bearing  the  Guilt  and  Puniihment  of  our  Sins, 
he  experimentally  knew  the  Agonies  and  Anguifn 
of  a  wounded  Spirit ;  and  by  living  among  Sinners 
in  the  midft  of  Snares  and  Temptations,  he  gain'd  a 
very  particular  Acquaintance  widi  the  Difficulties  of 
fighting  againft  Sin.  Now  with  all  this  tender  Senfe 
of  his  People's  Trials,  has  not  our  bleffedLord  alfo  an 
intimate  Love  to  them,  as  the  Members  of  his  Body, 

and 


Ser.  XVIII.       ^Christ.  343 

and  the  dear  Piirchafe  of  his  Blood  ?  A  Love  which 
engages  him  to  confider  their  Interef^s,  Sufferings  and 
Wants,  as  his  own,  and  awakens  all  the  Springs  of 
Compaflion  in  him  ?  O  what  Force  and  Vigour  muft 
two  fuch  powerful  Arguments  within  himfelf,  as 
Love  to  their  Perfons,  and  a  Sympathizing  Scnfe  of 
their  Neceffities,  derive  into  his  IntercefTion  ?  How 
far  off  is  it  removed  from  that  difintereiled  Negli- 
gence, or  only  affe&d  Concern,  which  often  appears 
in  thofe  who  follicit  the  Caufc  of  others  in  human 
Courts,  whom  they  know  little  of,  and  as  litde  re- 
gard 'y  fave  for  their  own  Profit  or  Reputation  ? 
There  is  in  it  all  that  Fervour,  which  ought  to  ani- 
mate, but  is  fo  often  abfcnt  from  the  Prayers  of 
Chriftians  for  themfelves  ^  whofe  great  Coldnefs  and 
Indiffcrency  abaut  them,  plead  as  it  were  for  a  De- 
nial. But  he  retains. a  quick  Senfe  of  their  Wants 
and  Ails,  when  they  are  ftupid,  fenfelefs  and  un- 
touched with  them  -,  and  he  lends  them  the  Aid  of 
his  warm  and  lively  Intercellion,  when  they  have 
little  or  no  Spirit  to  pray  for  themfelves. 

5.  It  is  conflant  and  perpetual,  as  long  as  there  is 
any  Saint  left  to  be  brought  to  Glory.  He  ever  liveth 
to  ?nake  Intercejjion  for  them.  Heb.  vii.  25.  It  com- 
menced with  Man's  Original  Fall  and  Apoilacy  from 
God  ;  and  was  continued  ever  fince,  for  all  the  Eledt 
of  God  in  every  Age  of  the  World.  Yet  had  it  not 
its  proper  Formality,  its  full  and  perfect  Elkblifh- 
ment,  till  he  appeared  in  Fleaven  in  our  Nature  with 
the  Blood  of  his  Oblation,  the  grand  Argument  of 
it  at  all  times.  But  now  that  he  is  compleatly  and 
folemnly  vefted  in  this  Office ;  he  will  neither  in- 
termit it,  nor  ever  lay  it  afide,  till  all  its  Ends  .are 
accomplifh'd.  Happy  Charader  for  us,  of  our  great 
Patron  and  Intercefforl  The  Jewiih  High-Priefts  p-r- 

Z  4  form  d 


344  ^^  Lttercejfton 

form'd  the  Service  in  the  moft  Holy  Place,  typical 
of  this,  but  once  a  Year :  And  were  any  of  them 
ever  fo  excellent,  faithful  and  agreeable  to  the  Peo- 
ple, tkey  were  not  fufferd  to  contmue  by  reafoji  of 
Death,  But  now^  this  Manour  bleJedHigh-PrieJiy 
becauje  he  contmiieth  for  ever^  hath  an  unchangeable 
Priejlhood.  Pleb.vii.  2  3, 2  4.  Whatever  Benefits  we  reap 
and  mayexped:  from  this  Office,  (and  what  may  we 
not  ?)  and  as  acceptable,  as  his  Perfon  is  and  ought  to  be 
to  us,  we  may  be  fare  of  preferving  both  together. 

6.  And  laftly,  it  is  ever  prevalent  and  fuccefsful. 
This  is  the  certain  and  natural  Refult  of  all  the  fore- 
mention'd  Qualifications,  of  the  Acceptablenefs  of 
him  and  his  People  together  to  God,  and  of  the 
joint  Intereft  and  mutual  Concern  they  all  have  one 
in  another.  The  Interefi  of  all  is  wrapt  together  ; 
the  Advocate  is  a  dutiful  Son  to  the  Father^  a  loving 
Brother  to  the  Client ^  and  God  is  a  tender  Father  to  them 
both  *.  Chrift  is  at  once  worthy  and  fure  to  be  heard. 
He  knew  in  the  Days  of  his  Flefli,  that  the  Father 
always  heard  him.  And  can  the  Succefs  of  his 
Prayers  or  his  Confidence  of  their  Succeis  be  lefs,  now 
he  has  the  Price  and  Pledge  of  all  he  asks  for  in  his 
Hands  ?     But  it  is  time  now  to  proceed, 

thirdly.  To  the  Ufes  of  Chrifl's  Interceffion.  I 
am  fenfible  that  there  are  fome  Difficulties  which 
affedl  this  Dodrine,  and  at  the  firrt  View  feem  to 
impeach  the  Interceffion  of  Chrift,  as  though  it  were 
needlefs  and  impertinent.  What  Occafion  can  there 
be,  in  regard  to  the  Father,  may  it  be  faid,  for 
Chrift  continually  to  prefent  his  Oblation  to  him  who 
perfectly  underftands,  and  has  already  allowed  its 
Value,  or  to  make  ufe  of  any  Petitions  and  Pleas 
for  thofe  Bleffings  which  the  Father  has  beforehand 

decreed, 

*  Zr«mff«'s  Sermons  of  Chrift  Glorified,  p.  245. 


Ser.  XVIII.        of  Chk  I  ST.  345 

decreed,  and  his  Love  prompts  him  readily  enough 
to  communicate  ?  And  as  to  Chrift  himfelf,  if  he 
as  God,  Lord,  and  univerfal  King,  hath  all  Power 
and  Authority  in  Heaven  and  Earth,  as  the  Scrip- 
tures conftantly  teach ;  does  it  not  lecm  fuperfluous 
and  inconfiftent  for  him  to  ask  thofe  things  of  the 
Father  v^hich  he  is  able  to  do  himfelf?  Inftead  of 
offering  formal  Anfwers  to  thefe  Difficulties,  I  go 
on  now  to  affign  the  feveral  Ends  and  Ufes  of 
Chriil's  Interceliion,  which  may  be  fo  far  coUeded 
from  the  Nature  of  the  thing,  according  to  Scrip- 
tural Reprefentations,  as  fully  to  fatisfy  our  Minds 
of  the  Propriety,  Fitnefs  and  Decorum  of  it,  what- 
ever Difficulties  may  be  rais'd  on  it.  And  yet  it 
mull  be  confefs'd,  nor  is  lefs  to  be  expected,  that 
we  ihall  not  be  able  to  comprehend  the  full  Ufe, 
Glory  or  Manner  of  it,  till  we  come  to  be  Specta- 
tors and  WitnelTes  of  it  as  it  is  carried  on  in  Heaven. 

I.  One  main  and  important  End  of  it  is  in  re- 
fpecl  to  God  and  the  Manifeftation  of  his  Glory. 
Is  it  not  divinely  meet  and  congruous,  while  the  Sins 
of  thofe  whom  God  will  juftify  and  fave,  are  con- 
tinually pleading  on  Earth  againft  the  Favours  he  is 
doing  and  defigning  for  th^m,  that  the  Blood  of 
perfed:  Atonement  ffiould  be  alway  pleaded  in  Hea- 
ven againft  the  crying  Guilt  of  thefe  Sins,  and  pro- 
duced as  a  juft  ground  of  all  the  ample  Largeflcs  of 
his  Grace  to  thofe,  who  are  daily  making  themfelves 
unworthy  of  them  ?  Are  not  the  lirft  and  continued 
Juftification,  the  fpiritual  Renovation,  the  Comfort 
a  id  the  Admiffion  into  Heaven,  of  Creatures  finning  all 
along  till  they  are  at  the  very  Borders  of  that  bleffed 
World  great  and  weighty  Tranfadtions  ?  Do  they  not  re- 
quire to  be  cair'.ed  on  with  fome  fpecial  Solc:mnity? 

Which 


346  T'he  Inter cejfton 

Which  how  becomingly  does  this  Method  main- 
tain ?  Does  it  not  give  a  ftanding  and  fhining  Tefti- 
mony  to  God's  infinite  Parity,  to  his  Hatred  of  Sin, 
to  his  Grandeur  and  awful  Majefty  ;  and  make  it  vi- 
fible  all  over  Heaven  with  what  ftridl  Regards  to  his 
Holinefs  and  Juftice,  he  proceeds  in  difpenfing  the 
Fruits  of  his  Grace  ?  How  admirably  alfo  does  it  fuit 
the  glorious  Oeconomy  of  the  Sacred  Three  ?  Let  it 
be  further  confider'd,  that  as  Chrift's  human  Na- 
ture even  in  its  Exaltation  is  a  proper  Subjedl  of 
Worfhip  duely  accommodated  to  that  State,  fo  ac- 
cordingly fuch  Worfhip  is  offered  by  him  in  his  In- 
terceffion,  to  God  the  Father,  as  fuftaining  the  Cha- 
rader  of  the  Supreme  Lord,  Judge  and  Fountain 
of  all  Good.  Now  as  the  fuitable  Acknowledg- 
ment of  divine  Perfedions,  is  the  great  End  in  re- 
ipe6t  to  God  of  all  our  Religious  Services,  and  makes 
them  highly  expedient  and  reafonable  in  entire  con- 
fidence with  his  Love  and  his  Purpofes  :  So  the 
fame  Principle  accounts  for  the  Propriety  and  Fitneis 
of  Chrift's  heavenly  Worfhip.  For  this  is  the  grand 
Defign  of  it,  as  being  performed  in  his  People's 
Name,  and  grafted  into  their  holy  things,  to  take 
away  the  Iniquities  of  them,  and  to  perfed:  the  Ho- 
nours of  God's  Name,  which  their  Services  never 
fully  fecure,  and  to  often  fully.  Thus  all  his  Ad- 
dreffes  to  God,  by  their  exad:  Conformity  to  his 
Will,  do  Honour  to  the  Divine  Holinefs,  which  all 
our  Devotions,  being  fo  irrec;ular  and  impure,  e- 
clipfe  and  affront.  By  their  Fervency  and  Earneff:- 
nefs,  they  exalt  the  Riches  of  God's  All- fufficiency 
and  Grace,  v/hich  are  fo  lightly  eileem'd  of  in  our 
cold  and  formal  Prayers  and  Praifes.  By  a  jufl  and 
full  Confidence  in  the  Promifes,  and  in  his  own  Me- 
jTits  rendering  them  all  valid,  they    magnify  God's 

Faithfulnefs 


Ser.  XVIIL      (?/"  Christ,  34.7 

Faithfulnefs  and  Truth,  which  we  fo  much  oh- 
fcure  and  expofe  tlirough  our  Unbelief  and  Wa- 
vering. 

II.  It  ferves  likewife  to  manifefi:  and  promote  his 
own  Glory.  As  he  glorifies  the  Father  in  the  con- 
tinual Difcharge  of  this  Office,  fo  no  lefs  does  the 
Father  glorify  him  in  advancing  him  to  it,  as  Heb.  v. 
4,  5.  O  how  glorious  is  it  to  him,  that  he  by  him- 
felf  in  our  Nature,  Ihould  approach  to  God  imme- 
diately in  the  Name  of  all  that  fliall  be  faved  out  of 
our  World,  and  by  his  fingle  Intercft  with  the  Fa- 
ther, on  fignifying  op.ly  his  Defire  or  Will,  obtain 
the  Acceptance  and  Happinefs  of  them  all  ?  And, 
as  the  Sacrifice  he  oftcr'd  of  himfelf  below,  is  the 
grand  Support  of  all  this  his  Intereft  above ;  what 
an  Honour  is  derived  on  that  Sacrif. ce  this  way?  Tho* 
his  Death  and  Sufferings,  while  he  underwent  them, 
were  indeed  of  ineftimable  Price  and  infinite  Value 
in  the  fight  of  God  ;  yet  the  Merit  and  Dignity  of 
them  did  not,  and  could  not  be  made  to  appear  at 
that  time.  He  could  not  himfelf  receive  any  Ho- 
nour or  Satisfidion  from  them,  till  they  were  fi- 
nifh*d,  being  wholly  taken  up  and  deeply  afi-e6led 
with  the  painful  Senfation  of  them.  As  to  others 
theCrofs  of  Chriftwas  accounted  by  all,  both  Friends 
and  Enemies  on  Earth,  a  Matter  of  Reproach,  a 
dark  Cloud  on  his  Charadler,  and  a  dead  Weight 
on  his  Undertaking.  And  perhaps  none  of  the 
Angels  of  Heaven  underflood  then  the  proper 
Meaning,  the  full  Ufe  and  Defign  of  it.  Was  it 
not  then  highly  expedient,  and  fuitable  to  the  Ho- 
nour'of  Chrif^,  that  he  fnould  have  the  full  Rv-^pu- 
tation.  Glory  and  Satisfaction  of  his  Death  in  Hea- 
ven^ openly  and  continually  fliowing  it  forth  there 

for 


348  n^e  Inter cej/ion 

for  what  it  really  was,  the  Piirchafe  and  meritorious 
Caufe  of  all  the  Bleffings  which  from  time  to  time 
are  to  be  fhared  out  among  his  Redeemed  ?  Befides, 
Chrift^s  continual  Interceflion  for  his  People  in  Hea- 
ven, makes  for  the  Exaltation  of  his  Love,  Care  and 
Faithfulnefs  to  them. 

Further,  this  Branch  of  Chrift's  Prieftly  Office, 
fully  harmonizes  with  his  Kingly,  and  is  rather  an 
Advance  on,  than  any  Diminution  of  it :  For  he  is 
not  lefs  a  King  over  Men  and  all  things  elfe,  for  be- 
ing at  the  fame  time  a  Prieft  to  God.  The  two 
different  Objed:s  of  thefe  Offices,  preferve  at  once 
a  perfedl  Diftindlion  and  Confiftence  between  them. 
Let  it  be  alfo  confider'd  that  both  of  them  alike  are 
vefted  in  Chrift  as  Mediator,  who  adts  as  fuch  in  a 
conftant  Subjection  to  the  Father,  according  to  the 
Divine  Oeconomy,  and  that  they  are  vifibly  exer- 
cifed  in  the  human  Nature,  tho*  they  plainly  con- 
fefs  a  Divinity  of  Perfon  and  Perfedioa  in  him,  to 
fit  him  for  the  Reception  and  Difcharge  of  fuch 
High-Trufts.  Hence  therefore  the  Poffeffion  of 
both  together,  is  apparently  a  greater  Honour  to 
him,  than  the  Poffeffion  of  either  feparately.  Thus 
it  is  exprefly  made  an  Article  of  Glory,  additional 
and  infeparably  conjoin 'd  to  his  Jit  ting  and  iniling 
upon  his  Throne^  that  he  Jhall  be  a  Prieft  upon  his 
Uhrone^  Zech.  vi.  13.  By  his  officiating  as  a  Prieft 
on  his  Throne,  he  manifefts  his  Abfolute  Dominion 
and  Difpofal  of  all  Creatures  and  Bleffings,  to  de- 
pend indeed  at  firft  and  continually  on  the  Father,, 
yet  ftill  fo  as  to  be  acquired  by  his  own  Right  of 
Merit,  and  not  to  be  a  meer  Grant  of  Favour  ;  and 
then  he  enjoys  the  conftant  Picafurc  and  Honour  of 
the  Father's  Concurrence  and  Approbation  in  the 
Exercife  of  it.     I  fhall  but  juft  hint, 

III.  That 


Ser.  XVIII.        ^Christ.  349 

III.  That  Chrift's  Interceflion  in  Heaven  un- 
doubtedly anfwers  many  unknown  Ufes,  in  refpecft 
to  the  Inhabitants  of  the  invilible  World.  Some 
Reprefentation  of  this,  in  a  way  fuperior  to 
our  Conception,  is  very  probably  made  to  the  infer- 
nal Spirits,  at  times,  to  mortify  them  the  more 
with  the  fight  of  Chrift's  Vidories  obtained  over 
them,  by  that  very  Death,  v/hich  they  themfclves 
by  a  fatal  and  wicked  Policy  were  eagerly  inflru- 
mental  to.  It  ferves  alfo  to  ftop  their  Mouths,  to 
quafh  and  repel  all  their  Charges  againft  the  Saints, 
and  to  caufc  them  to  retire  with  Shame  and  Confu- 
fion,  when  and  howfoever  they  prefent  themjehes 
before  the  Lord^  to  move  hijji  againjl  them  to  de- 

Jiroy  them^  and  to  accufe  them  before  God  day  and 
night  j  as  we  read  of  their  fo  doing,  Job  i.  7. 
Chap.  ii.  I — 13.  Rev.  xii.  10.  As  for  the  Saints 
and  Angels  in  Heaven,  they  are  always  prefent  to 
and  Beholders  of  the  whole  Tranfa6lion.  And  who 
can  tell  how  large  a  part  of  their  Happinefs  and 
Pleafure  may  arife  from  the  Sight  of  Chrift's  per- 
forming his  Temple-Service  in  the  midft  of  them  ^ 
What  noble  Materials  may  not  this  fupply  conti- 
nually to  their  Songs  of  Praife,  wherein  they  ad- 
mire and  celebrate  the  Wifdom,  Holinefs  and  Love 
of  God  and  the  Redeemer  ?  And  what  brighter 
Flames  may  it  not  add  to  their  Devotion,  tho*  ne- 
ver waxing  cold  and  languid  ? 

IV.  I  would  now  attend  to  the  Ufes  of  Chriil's 
Interceffion,  as  to  thofe  on  Earth  to  whom  it  is  rc- 
veal'd  y  with  which  I  (hall  clofe,  as  the 

APPLICATION. 

And  Firjl  then,  We  hence  learn  what  profound 

Humility 


2^0  Th  hitercefjto7t 

Humility  and  Reverence  becomes  us  toward  God  at 
all  times,  and .  in  all   our    AddreiTes   to   him  ;  and 
-how  certain  and  dreadful  Deftrudtion  awaits  all  thofe, 
who  have  not  Chrift  to  recommend  them  to  the 
Divine  Favour  ?  O  !  the  awful  Diftance  at  which 
God  keeps  even  the  belt  of  his  Friends  and  Saints 
here  below  !  Becaufe  Sin  ftill  remains  in  them,  tho' 
it  be  fincerely  hated,  m.ourn'd  over  and  ftriven  a- 
gainft,  none  of  them  fliall  be  admitted  into  his  Pre- 
ience,  to  offer  up  one   Prayer,  and  to  receive   one 
Smile  of  his  gracious  Countenance,  or  any  Blefling 
at  his  hands,  but  through  the    Appearance  of  his 
own  Son,  the  greateft  and  neareft  to  himfelf  of  any 
in  Heaven,  or  Earth,  before  him   in  their  Behalf  ? 
Should  not  this  Thought  awe  our  Spirits  into  a  Re- 
verential Frame,  whenever  v/e  think,  whenever  wc 
fpeak  of,  or  to,  the  Bleffed  and  Koly  God  ?  What 
a  Dafh  likewife  does  this  give  to  the  prefumptuous 
Hopes  of  Sinners,  who  live  without  God,  and  with- 
out Chrill  in  the  World  ?  How  furely  and   terribly 
will  the  Fire  of  his  Holinefs,  Juftice  and  Wrath, 
break  out  and  utterly  confume  thofe,  who  being  in 
themfelves  no  better  than  fit  Fuel  for  the  devouring 
Flames,    negled:   the   only.  Screen    that    can  pro- 
ted:  them  3  and  Vv'lio,  by  an  ungrateful  Rejedion  of 
the  alone  Advocate  that  can  plead  with  Succefs  for 
them,  provoke  him  to  plead  again  ft  them  ?  O  !  how 
fhould   this  quicken  the  Flight  of  every  Chrifllefs 
Sinner yir  Refuge^  to  lay  hold  on  the  Hope  Jet  before 
him^  renouncing  at  once  his  Sins  and  his  Self-confi- 
dence ? 

2.  On  the  other  hand,  this  Dodrine  has  the  moft 
powerful  Tendency  to  incourage  Hope  in  God's 
Mercy  and  Grace  for  our  Salvation,  together  with 
frequent  and  chearful  Addreffes    to  the  Throne  of 

Grace, 


SeR.  XVIII.  of  C  H  KIST.  351 

Grace,  if  we  come  bat  with  a  true  Heart,  and  re- 
lying wholly  on  the   Name  and  Merits  of  Chrift. 
Though  none,  no  not  the  befc  of  the  Children  of 
Men,  can  come  to  God,  fo  as  to  be  accepted,  with- 
out him  ;  yet  all,  and   even  the  worft  of  Sinners, 
may  come  and  be  accepted  through  him.  His  Blood 
flied   on   Earth  and  pleaded  in    Heaven,  cleanfeth 
from  all  Sin  thofc  that  exercife  Faith  in  it.     Nei- 
ther will  Chrift  himfelf  in   any  wife  cajl    out^  or 
thruft  from  him,  any  that  comet h  to  him^  commit- 
ting his  Soul  to  his  Proteftion  ;  nor  will  the  Father 
refufe  any  whom  the  Son  prefents  and  recommends 
to  him.     Chrift's  Office  is  full  Security  for  both. 
He  is  able  tofave  them  to  the  uttermofi,  the  utter- 
moft  of  their  Guilt,  Miferies,  Wants,  Defires,  and  Ca- 
pacities, that  come  to   God  by  him^  f^i^g  ^^  ^'^^^ 
liveth  to  make  Inter cefion  for  them.  Hcb.  vii.  25". 
Let  the  awaken'd  and  convinced  Sinner  take  heart 
at  this,  and  never  doubt  of  finding  Mercy  with  God, 
equal  to  all  his  Sins,  if  he  penitendy  and  believingly 
feek  it  through  Chrift.     Let  the  true  Chriftian  alfo 
maintain  a  daily  Confidence  and  Hope  of  continual 
Forgivenefs,  and   Peace   with  God,  thro'  the  con- 
ftant  and  all-prevalent  Interceflion  of  Jefus  his  Sa- 
viour and  Advocate  ;  and  let  him  renew  the  fpecial 
Exercifesirof  his  Faith  to  this  end,  when  frefh  and 
deeper  Guilt  has  ftain'd  and  diftrefs'd  his  Soul.    And 
far  from  negleding  Prayer,  or  contenting  our  felves 
with   a   flight  and  carelefs    Performance,    becaufe 
Chrift  is  always  and  fuccelsfully  interceding  for  his 
People  :  Let  us,  from  this  Confideration,  as  fure  we 
oue;ht,  be  animated  to  come  often  and  boldly,  with 
Delight  and  Liberty,  wi- h  Zeal  and  Fervency  to  the 
Throne  of  Grace,  where  we  hi.  ve  fo  great  a  Friend 
to  fecure  us  a  Welcome,  and  whofe  affiduous  At- 
tendance 


352    '         The  Inter cejjfion 

^ndance  there  for  our  Benefit,  is  at  once  a  Pattern 
and  a  Motive  to  our  thus  coming.  In  this  man- 
ner, the  Apoftle  improves  the  Dodtrine  of  Chrift*s 
Heavenly  Priefthood;  Heb,  iv*  14—16.  Chap.  Xi 
19—22. 

3.  Chrift^s  Interceffion  is  of  effedtual  Ufe,  to  af- 
certain  his  Church,  and  all  the  particular  Members 
of  it,  fafe  and  eternally  happy,  and  fo  to  comfort 
them  under  all  the  Difficulties,  Dangers  and  Trou- 
bles of  the  prefent  State.  As  long  as  Chrift  pre- 
ferves  his  Intereft  in  Heaven,  he  can  never  fail  of 
an  Intereft  on  Earth  5  or  lofe  that  which  he  has  once 
had  in  the  Heart  of  any  of  the  Sons  or  Daughters 
of  Men.  Till  he  hath  dropt  all  Affedtion  and  Re- 
gard for  our  World,  and  thofe  given  him  out  of  it  ; 
till  the  Father  hath  caft  off  all  Afifedion  and  Re- 
gard for  him  his  only  begotten  Son,  who  has  ever 
done  the.  things  that  pleafed  him ;  till  the  Merits  of 
his  Death  are  quite  exhaufted  5  a  Seed  ihall  fpring 
up  to  him  in  our  World,  and  not  one  of  the  ipiri- 
tual  Seed  born  to  him,  fhall  perifh  or  fall  fliort  of 
Heaven.  O  !  what  a  noble  Cordial  is  this  to  raife 
the  Spirits  of  Chriftians,  when  they  are  drooping 
and  ready  to  fink  within  them,  becaufe  of  the  low 
and  declining  State  of  Religion  in  the  World,  or  in 
their  own  Souls  ?  And,  O !  what  a  fweefe  and  re- 
viving Spring  of  Confolation  may  it  be  to  the  Saint 
in  every  hour  of  his  Sufi:erings,  Pains,  Slights  and 
Diftreffes,  to  think  that  he  has  fo  glorious  a  Friend 
in  Heaven,  who  knows  and  fympathizes  with  him 
in  all  \  who  will  afford  him  proper  Supports  under 
them,  who  will  fecure  their  Co-operation  to  his 
beft  Intereft,  and  will  effedt  for  him  in  due  time  a 
compleat  Deliverance  from  them  all  1 

4.  Chrift's 


Ser.  XVIII.        ^Christ.  3^3 

4.  Chrift's  Interceffion  naturally  and  powerfully 
fuggefts  our  loving,  cleaving  and  living  to  him. 
How  brightly  does  his  Love  ihinc  through  the  Glo- 
ries of  his  Exaltation,  as  before  it  did  through  the 
Condefcenfions  of  his  Humiliation  ?  It  was  "not  e- 
nough  for  his  Love  once  to  want  all  things,  and  to 
facritice  one  Life  for  us  5  but  it  now  ingages  him  to 
fpend  his  new  Life  of  compleat  Honour  and  Hap- 
pinefs  in  promoting  our  Intereft  !  O  what  Returns 
of  warm  and  vigorous  Love,  Efteem  and  Grati- 
tude, Gratitude  to  him,  and  Gratitude  for  him, 
does  this  his  own  Love,  and  the  Father's  in  giving 
him  for  us,  demand  at  our  hands  ?  How  near 
fhould  he  lie  to  our  Hearts,  who  bears  us  always 
on  his  own  Heart  ?  And  fliould  not  this  Love  of 
Chriji  conflrain  us  to  live,  not  to  our  felvcs^  not  to 
fin,  (a  wilful  Indulgence  of  which  is  an  Abufe^ 
diredlly  contrary  to  the  End  of  his  Interceilion  ^ ) 
but  to  him  who  hrft  lived  and  died  on  Earth,  and 
now  lives  over  again,  and  will  for  ever  in  Heaven 
for  us  ?  Should  not  his  Intereft  be  dear  to  us  ?  Should 
not  his  Name  and  Honour  be  vindicated,  and  his 
Caufe  be  pleaded  by  us  both  with  God  and  Men, 
and  imploy  all  our  adive  Powers  to  promote  it,  even 
as  our  Caufe  is  thus  undertaken  for,  and  happily 
managed  by  him  ?  Should  we  not  alfo  adhere  to  his 
Interceffion,  without  joining  any  Partners  to  him, 
as  the  Papifts  through  a  vain  Superitition  and  a  falfe 
Humility  vailing  a  real  Pride,  have  added  many  ? 
Finally,  from  the  Confideration  of  this  his  Office, 
as  fecuring  all  the  Ends  of  Religion,  let  us  be  in- 
duced to  hold  fajl  our  Chriftian  Profejjion,  as  the 
Apoftle  on  this  Motive  exhorts  us.  Reb.  iv,  14. 
Chap.  X.  21 — 23. 

Vol.  L  a  a  Laftly, 


354  ^^  Inter cejfton 

Laflily,  How  ftrongly  and  fweetly  does  the  Intel- 
ceffion  of  Chrifl:  attradl   the  Hearts   of  Chriftians 
from  Earth  to  Heaven,  and   point  their    fupreme 
Views  and  Defires  thither  ?  This  is  the  grand  In- 
forcement,  ufed   by   the  Apoftle,  of  the    Duty  of 
Heavenly-mindednefs.     Seek^  fays  he,  Set  your  Af- 
fcBiom  on  thofe  things  which  are  above ^  where  Chriji 
fitteth  071  the  7^ight  hand  of  God.  Col.  iii.  i,  2.    'Tis 
Heaven  it  felf  into  which  our  great  High-prieft  is 
entered,  and  where  he  appears  in   the    Pre  fence  of 
God  for  us.    Nor  is  he  gone  up  with  defign  to  dwell 
there  all  alone,  as   none  might  accompany  or  fol- 
low after  the  High-prieft  under  the  Law,  into  the 
moft  Holy  Place,  where  he  performed  his  moft  fo- 
Icmn  Miniftratlons  once  a  Year.     But  Chrift  is  en- 
ter'd  as  our  Fore-runner,  into  the  heavenly  and  bet- 
ter Sanctuary,  wherein  are  many  Manlions,  to  pre- 
pare a  Place  for  us  there,  that  all  his  People  may 
come  after,  and  be  happy  together  where   he  is, 
which  is  the  ultimate  End  of  his  Interceffion.  Does 
not  this  alfo  difarm  Death  of  its  biggeft  Terrors,  tha:t 
Chrift,  our  Patron  and  Advocate,  will  receive  un- 
der his  own  Protection  the  departing  Soul,  which 
has  been  entrufted  with  him,  and  prefent  it  to  the 
Father  with  all  the  Advantage  of  his  complete  Me- 
rit and  Intereft  with  him  for    certain  Acceptance. 
To  conclude,  nicthinks  our  very  Love  to  him  iLould 
prompt  and  inflame  in  us  longing  Defires  to  be  widl 
him  ;  that  we  may  fee  Face  to  Face  that   amiable 
Pcrfon  we  are  fo  much  indebted  to;  that  with  de- 
lightful Wonder  v/e  may  behold  how  he  fpeaks  a:id 
ac^ts  in  favour  of  his  Saints  ;  and  that,  kindling  into 
l^aptures  unknov/n   before,  at    the   Sight,  v/e  may 
ling  in  full  Harmony  widi  tbiC  Celeftial  Choir  a  new 

Son- 


•Ser.  XVIIJ.         ^/Christ.  355 

Song.  To  him  that  fitteth  on  the  Throne,  and 
to  the  Lamb  who  is  Worthy,  who  was  flain,  and 
has  redeemed  us  to  God  by  his  own  Blood,  be  Sal- 
vation, Bleffing,  Honour  and  Glory,  Might  and 
Dominion  for  ever  and  ever.     Amen 


A 


SERMON 


(  356  ) 


SERMON   XIX. 

The  Exaltation  of  Christ  to  his  King- 
dom, and  his  Tending  down  the  Holy- 
Spirit. 


Acts  II.  33. 

Being  by  the  right  hand  of  God  exalted^  and  having 
received  of  the  Father  the  Promife  of  the  Holy 
Gho/i^  he  hath  Jl:ed forth  this^  which  ye  now  fee 
and  hear, 

IT  was  a  ftrange  Amazement  that  feiz*d  the  Hearts 
of  the  Multitude  who  came  up  to  Jeriifalem  at 
the  Days  of  Pentccoft^  when  they  heard  the  Apoflles 
fpeak  fo  many  new  Languages :  The  Jews  and  the 
Gentiles  of  various  Nations  were  ftruck  with  one 
general  Surprize,  when  they  found  Fifhermen,  and 
Perfons  of  no  Learning,  declare  in  every  Tongue  the 
ivo?idcrful  Works  of  God  and  his  Grace  :  And 
while  they  w^ere  bufy  in  their  Enquiries  into  the 
Caufe  of  this  great  Event,  Peter  Jlafiding  up  with 
the  Eleven^  lift  up  his  Voice  as  their  Speaker,  and 
beginning  with  the  Prophecy  of  Joel  concerning 
the  pouring  out  of  the  Spirit  upon  all  Flejh^  preaches 
to  them  the  Life  and  Death,   and  Refurredion  of 

Chrif, 


Ser.  XIX.       Christ  exalted.  357 

Chrifi^  and  aflures  them,  that  thefe  Miraculous 
Gifts  defcended  upon  the  Apoftles  from  that  "ycjus 
whom  the  Jeio^  had  crucify 'd  and  flain  :  But  ive 
are  WitneJJes,  fays  he,  that  God  has  raifed  him  from 
the  dead ,  and  being  exalted  by  the  right  hand^  or 
Power  of  God,  he  has  JJjcd  forth  thefe  wondrous 
Gifts  of  the  Holy  Ghoft,  which  the "  Father  had 
promifed  him,  and  of  which  your  own  Eyes  and 
Ears  are  prefent  WitnelTes. 

The  two  great  Subjedrs  of  my  appointed  Dif- 
courfe,  are  evidently  contained  in  this  Text,  (viz.) 
The  Exaltation  of  Chrifi  to  his  Kingdom^  and  his 
pouring  down  of  the  Holy  Spirit, 

In  purfuit  of  the  firft  of  thefe,  I  fliall  fl:iew  you 
wherein  confjh  the  Exaltation  of  Chi'ijl,  and  what 
are  the  feveral  Parts  of  it  j  and  here  I  might  take 
notice, 

I.  That  at  his  Afcenfion  to  Rea^cen  there  was  a 
glorious  Change  p aft  upon  his  Body  to  7nake  it  fit  for 
the  heaveiily  State  :  For  tho*  Chriji  was  raifed  from 
the  dead,  yet  being  delign'd  to  continue  forty  Days 
on  Earth,  he    was   not    raifed  in  a  glorify 'd  Body. 
Luke  xxiv.    39.     He  pronounces    his    Body  to  be 
Flejh  and  Bones,  and  bid  his  Dilciples  handle  him  : 
but  St.  Paul  affures  us,    i  Cor.   xv.   50.  That  Flejh 
and  Blood  cannot  i?iherit  the    Kifigdom  of  God,,  nor 
can  Con-uption  inherit  Incorruption  ;  and   th>crefore 
the  Bodies  of  the  Saints  at  the  Relarredioi>mufl  be 
all   changed    into  fpiritual  and  incorruptible,  i.  e. 
fjch  as  are  fit  for  the  Services  of  a  glorify'd  Spirit, 
and  for  an  immortal  Life.     Such  a  Change  palt  up- 
on the  Flcfli  and  Bones  of  our  Blefied  Lord,  when 
the  bright  Cloud  received  him  mt  oj  the  fght  ot  his 

A  a  3  Difciplcs, 


358         Christ  exalted^  and 

Difciples,  and  convey'd  him  upward  to  the  M?>nfions 
of  Light  and  Immortality. 

11.  I  might  alfo  take  notice  in  the  next  place. 
That  it  is  part  of  the  Exaltation  of  Chriji  to  be  de- 
liver d  from  all  po/Jible  Sorroic^s  and  Pains  and  Temp- 
tations^  to  ivhich  he  was  expofed  in  our  JVorld,  to  be 
placed  above  the  Reach  of  the  Malice  of  Earth  and 
Hell,  as  well  as  to  be  deliver  d  from  all  mortal  In^ 
Jirmities^  and  to  be  JilM  ivith  inward  SatisfaBion 
and  Joy  unfpeakable.  He  is  exalted  to  the  right 
Hand  of  God^  where  there  are  Pleafures  for  ever- 
more,  Pfal.  xvi.  iilt.  His  holy  Soul,  which  once  en- 
dured fuch  terrible  Conflids  and  Agonies,  now  fits 
triumphant  in  eternal  Peace,  never  to  be  ruffled  and 
difquieted  again.  He  now  enjoys  thofe  fweet  and 
facred  Satisfactions  of  Heart,  which  arife  from  the 
Review  of  his  own  finifli'd  Labours  and  Sufferings  -, 
tirefome  Labours  indeed,  and  tremendous  Sufferings, 
but  never  more  to  be  repeated  !  He  is  now  for  ever 
drinking  in  fuller  Pleailires  from  the  indwelling  God- 
head, from  the  Smiles  of  his  Father's  Face,  and 
fliall  never  more  complain,  My  God^  why  haji  thou 
forjahen  me  ?  He,  for  the  foy  that  was  fit  before 
bim,  endured  the  Crcfs,  and  defpifcd  the  Shame, 
Heb.  xii.  2.  and  thefe  are  the  Joys  which  he  is  now 
pofTeft  of  as  a  juil  and  divine  Recompence. 

IIL  He  has  Authority  given  him  by  the  Father, 
to  gover?!  the  World  as  long;  as  tt  Jla.rds,  and  to  judge 
it  at  the  lafl  Day.  He  is  exalted  to  be  both  a 
Prince  and  a  Saviour,  to  give  Repentance  to  Men 
a?7d  Forgivenefs  of  Sins.  Ads  v.  3  r .  He  calls  tliofe 
who  are  j^ivcn  him  out  of  the  World,  and  makes 
them  parts  of  his  Cherch  :  He  cliangcs  their  finful 

i^Jatures, 


Ser.  XIX.       the  Spirit  given.  359 

Natures,  he  makes  'em  the  Children  of  God,  and 
pardons  all  their  Iniquities.  Nor  doth  his  Kingdom 
reach  only  to  his  own  Church,  who  arc  his  willin^j^ 
and  joyful  Subjedts,  but  it  extends  over  the  whole 
World  3  the  rebellious  and  infidel  Nations  are  un- 
der his  Reign  and  Controul.  His  Lordlhip  not  only 
includes  all  Mankind,  but  it  reaches  over  Ana:els 
and  Devils,  over  all  the  Regions  and  the  Inhabi- 
tants of  Heaven,  Earth  and  Hell  :  All  things  are 
flit  into  his  Ha?ids,  and  placed  under  his  Dominion, 
He  is  Lord  of  all.  Matt,  xxviii.  19.  Ads  x.  36. 
He  doth  not  reign  only  in  Sion  as  heretofore,  and  as 
King  of  the  jfewijh  Nation,  but  the  Heathens  arc 
now  made  his  Inheritance^  and  the  iitmoji  ends  of 
the  Earth  his  Pojj'eljlon  :  Pfal.  ii.  8,  9/  Not  only 
his  own  Followers  and  Friends  are  under  his  Go- 
vernment, but  every  Creature  is  made  iubiect  to 
him  :  His  People  are  his  willing  Subjects  /;/  this  day 
of  his  Power,  and  his  Enemies  Jhall  be  made  his 
Footjlool.  Angels,  Principalities  and  Powers,  are 
put  imder  him  as  his  Muiiflriyig  Servants,  for  the 
purpofco  of  his  Government  over  the  Church  and 
the  World.  PfaL  ex.  1,2,  3.  Eph.  i.  20.  Heb,\.  4. 
Rev.  iii.  21. 

And  yet  further  ;  he  is  not  only  the  appoijited 
fleir  and  Lord  of  all,  but  he  is  conftituted  the  f?ial 
Judge  of  the  Living  and  the  Dead  :  He  who  Hood 
once  at  the  Bar  of  Pilate  and  the  High-prieft  as  a 
Tranfgreflbr,  hath  a  Throne  of  Judgment  preparing 
for  him,  and  the  High-prieft  and  Pilate  (hall  be  ar- 
raign'd  there :  All  the  Tribes  of  the  Earth  fliall  be 
gather 'd  together  before  him,  and  fliall  receive  their 
eternal  Sentence  from  his  Mouth.  Matt.  xxv.  31, 
32,  34,  41.  God  thQ  Father  hath  appointed  a  day 
wherein  he  will  judge  the  World  in  Right  eoicfnefs,  by 

A  a  4  that 


2,6o       Christ  exalted^  and 

that  Man  whom  he  hath  ordain  d^  aud  has  given  Af- 
furajice  of  it  to  all  Men  by  raifing  him  from  the 

Dead.  Adls  xvii.  3 1 .  T^he  Father  judgeth  no  Man^ 
jbut  hath  committed  all  Judgment  into  the  hands  of 

his  Sony  and  hath  given  him  Authority   to  execute 

Judgment y  becaufe  he  is  the  Son  of  Man.  John  v. 

22,  27. 

IV,  Our  Bleffed  Saviour  muji  have  a  mojl  exten^ 
five  Knowledge  and  Power  to  execute  this  vajl  Au-- 
thority,  and  to  fulfil  this  glorious  Truft. 

Let  us  firfl:  confider  his  Extenfive  Knowledge.  He 
has  not  only  the  Kingdoms  of  Nature  and  Grace 
committed  to  his  Care,  but  the  Book  of  the  Decrees 
of  God  is  put  into  his  hands,  that  he  may  govern 
thefe  Kingdoms  according  to  the  Father's  Will.  So 
that  Text  is  generally  explained,  Rev.  v.  1—9,  7he 
Lamb  in  the  midjl  of  the  l^hrone  came  and  took  the 
Book  out  of  his  Father's  hand.  He  muft  know 
what  God  hath  ordain 'd,  that  he  may  execute  all  his 
Father's  Connfels  with  regard  to  the  Church  and  the 
World,  and  that  he  may  fend  iiis  Prophets  to  reveal 
to  his  Church,  ib  much  as  is  needful  for  them  to 
know.  The  whole  Book  of  the  Revelation,  is  an 
Inllance  of  this  Knowledge  communicated  to  him 
by  the  Father,  Rev.  i.  i.  The  Revelation  of  Jefis 
Chrifi  which  God  gave  unto  him,  to  fhew  unto  his 
Servants  things  which  muJi  Jloortly  come  to  pafs ;  and 
he  ferit  and  fignifyd  it  by  his  Angel  to  his  Servant 
John.  The  Day  and  Hour  of  the  laft  Judgment^ 
which  were  unknown  to  the  Son  in  the  days  of  his 
Flefli,  Markxiii.  32.  and  were  refcrved  in  the  Fa- 
ther s  handy  are  now  laid  open  before  him  in  this 
Book  of  divine  Counfels.  Both  as  a  Priefl:  and  a 
King  he  muft  know  the  Hearts  of  Men.     He  muft 

fee 


Ser.  XIX.  the  Spirit  given.  361 

fee  their  fecret  Thoughts,  that  he  may  govern  and 
judge  them  aright,  i  Cor.  iv.  5.  And  he  muft  know 
all  the  Groans  and  Breathings  of  holy  Souls,  that  he 
may  prefent  them  in  the  Sympathy  of  his  AfFecftion 
before  the  Father,  and  may  have  a  Fellow-feeling 
of  their  Infirmities  and  Siorrows.  Heb,  ii.  18.  and 
iv.  15. 

Aga'ui^  He  muft  be  acquainted  with  the  hidden 
Iniquities  of  Men  and  Devils,  that  he  may  counter- 
mine their  pernicious  Plots,  that  he  may  fometimcs 
prevent  the  Milchiefs  which  they  defign,  and  fome- 
times  permit  them  to  accomplifli  their  wicked  Pnr- 
pofes  for  the  Trial  of  his  People.  All  the  dark 
Perplexities  of  Providence,  and  the  whole  Maze  and 
Labyrinth  of  human  Events  hes  open  before  him, 
and  the  fecret  things  in  the  Heart  of  Man  ;  for  he 
muft  bring  to  light  the  hidden  things  cf  Darknc/s, 
he  muft  tnanifejl  the  Counfeh  of  the  Hearty  and  re- 
ward every  one  according  to  their  Works,  i  Cor.  iv. 
5.  Rev.  xxii.  i  2. 

But  befides  all  this,  we  muft  remember  in  the 
next  place,  that  he  is  polJelVd  of  aBvve  Poii-er  equal 
to  this  exfen/ive  K?20wledge.  What  could  the  Name 
of  fuch  a  fublime  Authority  do  toward  the  Govern- 
ment of  all  things,  even  if  he  had  fufficient  Know- 
ledge, without  a  correlpondent  Power  ?  It  would 
be  but  a  fplendid  Title,  and  a  meer  Shadow  of  King- 
/liip.  But  Jejhs  our  King  has  Univerfil  Royalty, 
and  has  Powxr  to  fupport  it.  He  muft  not  fit  like 
a  fliining  Cypher  on  the  Throne  of  Governiucnr, 
nor  on  the  Tribunal  of  Judgment.  Rei\  v.  6.  The 
hamb  ivbo  had  been  Jl a  in  appears  in  the  midjl  of  the 
Jhrone,  "with  feven  Horns  and  /even  Eyes,  ivhich 
are  the  feven  Spirits  of  Godfent  forth  into  all  the 
Earth,     Whether  this  denotes  the  feven  chief  An- 

ireU\ 


362  Ch  r  I  s  t  exalted^  and 

gejs,  which  are  prime  Minifters  in  the  Court  of 
Heaven,  employ'd  by  our  exalted  Saviour,  or  whe- 
ther the  Number  ^even  fignifies  a  Perfedlion  of 
Knowledge  and  Power^  defcribed  by  Eyes  and  Horns; 
ftill  it  muft  imply,  either  fuch  outv/ard  Mediums 
of  Power  and  Knowledge,  or  fuch  inward  Capaci- 
ties, as  the  Son  of  God  is  furnifh'd  with,  in  order 
to  govern  the  ends  of  the  Earth,  and  execute  his 
Father's  Decrees.  The  Sun  and  Moon  with  all 
their  Attendant  Lights,  the  Earth,  Air  and  Sea, 
with  all  their  Millions  of  living  Inhabitants ;  Na- 
ture and  Time,  with  all  their  Wheels  aiid  Motions, 
are  put  under  his  Controul  :  Ail  move  onward  in 
their  conflant  Courfes  by  his  Word,  and  they  fhall 
flop  at  his  Command,  and  finifli  their  laft  Period. 
Then  fliall  he  call  to  the  Graves  to  give  up  their 
dead,  the  Graves  {hall  obey  the  Son  of  Man,  and 
the  dead  fliall  arife  in  Millions  at  his  Call.  'John  v. 
26.  And  indeed,,  without  fuch  all-commanding 
Power,  which  canfiibdiie  all  thmgs  to  hhnjelf\  how 
can  he  execute  the  QfRce  of  being  Head  over  all 
things  for  the  gcod  of  his  Church  ?  How  can  he  ful- 
fil his  Father^s  Decrees  ?  How  is  it  pofliblc  he  fliould 
tranfadt  the  important  Affurs  of  the  lafl  Day,  that  he 
fhould  judge  the  intelligent  Creation,  that  he  Ifiould 
reward  his  Friends  and  Favourites  in  the  Heavens, 
and  fend  his  implacable  Enemies  to  the  fecond  Death? 
I  do  not  prefume  here  to  impute  or  afcribe  all  thefe 
things  to  the  human  Nature  of  Chriji  as  the  A- 
gent  '*  :  'Tis   fuflicient   if  his  human    Nature  be 

made 

*  Yet  if  I  fnoald  have  afcribed  all  this  to  the  human  Nature  of 
Chrijiy  confider'd  as  united  to  Godhead,  that  great  Man  Dr.  7ho. 
G'}o(iivin  would  abundantly  fupport  and  vindicate  me,  in  hia  Difcourfe 
p/"  i/jt-  Glories  and  Royalties  cf  Chrifl  as  God- man.  Vol  2  in  Fol. 
vvixere  he  exalts  th'cr  Knowledge  and  Power  of  the  Man  Jtfus  Chrifl 
irLinanv   Pages  together  to  far  higher  Degrees.    Scmeofhii  Expref- 

fions 


Ser.  XIX.        the  Spirit  given.  363 

made  the  conftant  and  confcious  Medium  whereby 
the  indwelling  Godhead  ihall  exerciic  thefe  Powers. 

V.  The  laft  Inflance  I  fhall  mention  wherein  his 
Exaltation  confifts,  is  this ;  That  he  is  invefted  icith 
Honours  fuitable  to  his  Power  and  Grandeur.  While 
he  was  on  Earth  he  was  oblcure  and  unknown  :  and 
tho'  he  was  the  Son  of  God^  yet  the  Sons  of  Men 
knew  him  not.   i  John  iii.  ?.  He  was  in  the  World, 
and  the  World  was  fnade  by  him^  and  the  World  knew 
him  not,  John  i.  jo.  And  inftead  of  doing  Honour 
to  him,  agreeable  to  his  Charader  and  Dignity,  the 
Princes  and  People  of  this  World  join'd  to  affront 
and  blafpheme  Ijim  :  He  was  reproached,  he  was 
buffeted,  he  was  fcoui'ged,  he  was  put  to  a  ffiame- 
ful  and  cruel  Death  :  The  Princes  and  the    People 
join'd  to  crucify    the    Lord  of  Glory.    A(5ts  iv.  27. 
I  Cor.  \i.  8.    But  the  Son  of  God  muff  not  always 
be  the  Mockery  of  finful  Men,     There  were    Ho- 
nours then  referved  for  him,   which  he  ij  now  pof- 
fcfs'd  of,  fuch  as  became  his  native  Perfedtions,  and 
his  acquired  Merit.     The  Scriptures  are  full  of  thelc 
Plonours  which  are  paid  to  the  Son  upon  his  Exal- 
tation. Phil.  ii.   8,  9.  Becaife  he    humbled   himfeJf 
and  became  obedient  to  Deaths  even  the  Death  of  the 

Crofs, 

fions  are  fuch  as  thefe  ;  There  is  a  Wifdom  in  ChriJTs  human  KaturCy 
'ixhich  is  fo  high  an  Imitation  of  the  Attribute  of  JVifdom  in  God,  as  no 
vicr^  Creature  could  reach  to  or  attain  Chrijf  s  human  Nature  no~LU 
gloriffd,  knon.vs  all  that  God  hath  done  or  means  to  do.  By  'virtue  of  its 
Union  Hjuith  the  di^vine  Nature,  it  had  a  right  to  hio^v,  both  thin^^s pajl, 
frefent  and  to  come.  The  farne  holds  in  his  Po^^ver ;  it  is  not  egunl  imth 
God'Sy  but  there  is  an  Image  of  it  in  ChrijTs  human  Nature,  both,  in 
(hat  he  can  do  tvhatfoc^oer  he  ^.vill,  and  ivhatfocver  God  ^.vill  Lave 
done,  he  is  the  Irfrument  of  it.  Matt,  xxviii.  i'h.  Ml  the  Bufineffes  of 
tie  World  run  thro'  his  hand  And  his  head.  What  thing>i  foever  the 
Father  doth,  the  Son  doth  likewife,  John  v.  19.  He  jpeaks  all  this 
of  hi?nfelf  as  the  Son  of  Man.  ver.  27.  and  mucli  more  to  this  pur- 
pofe. 


364       Christ  exalted^  and 

CrofSy  therefore  God  hath  highly  exalted  him^  and 
given  him  a  Name  above  every  Name^  that  at  the 
Name  of  Jefis  every  Knee  JJjotdd  bow ,  of  things  in 
Heaven^  and  things  in  Earthy  and  things  under  the 
Earth  ;  and  that  every  Tongue  fhould  confefs^  that 
Jefus  Chrifl  is  Lord  to  the  Glory  of  the  Father.  And 
you  find  all  the  Creation  adtually  joining  to  pay  him 
thefe  Honours,  in  Rev,  v.  12^  13.  And  the  Angels 
and  the  Elders  fay  ^nth  a  hud  Voice ^  Worthy  is 
the  Lamb  that  was  flain^  to  receive  Power  and 
Riches^  &c.  and  'every  Creature  in  Heaven^  Earth 
and  Sea,  echo  to  the  Song,  Blejjing  and  Honour^ 
and  Glory  and  Rower,  be  to  him  that  fitteth  on  the 
Throne,  and  to  the  Lamb  for  ever  and  ever,-  Ac- 
cording to  the  Tenor  of  Scripture,  I  think  the  Man 
fefus  is  not  capable  of  receiving  thefe  Honours, 
without  fuch  a  Perfonal  Union  to  the  Godhead,  as 
makes  him  a  God-Man  or  one  with  God '.  And  up- 
on this  foot,  I  allowy  with  the  learned  and  pious 
I>.  OweUy  and  other  Proteflant  Writers,  that  the 
human  Nature  of  Chrifl,  in  the  Perfon  of  the  Me- 
diator, and  confider'd  as  God-Man,  may  be  wor- 
ihipped  and  receive  its  own  Share  of  thefe  Honours, 
ivi  tar  as  is  poffible  for  a  Creature  in  fo  clofe  a  Union 
with  the  eternal  Godhead  .- 

Before  I  proceed  to  the  Second  general  Part  of 
the  Subje61:  which  is  appointed  me,  I  would  make  a 
few  Remarks  or  Inferences  from  the  Fijfl, 

Rem,  I.  Is  Chrift  exalted  to  fuch  Glory,  then  all 
the  real  Scandal  of  the  Crofs  ceafcs  :  It  vanifhes  away 
and  is  loft,  when  the  Crucify'd  Man  is  all  glorious 
at  the  right  hand  of  God.  The  Scandal  ceafes  from 
Chrift^  and  it  ceafes  from  his  People  too  ;  it  is  no 
longer  a  matter  of  Shame  or  Folly  to  be  a  Believer 
or  Follower  of  fuch  a  Jfus,  The  Power  and  Gran- 
deur 


Ser.  XIX.  the  Spirit  given.  365 

deur  of  the  Son  of  God,  fitting  on  lb  illuftrious  a 
Throne,  takes  away  and  annihilates  all  the  Scandal 
of  a  Man  hanging  on  a  Tree.  The  time  is  coming, 
and  it  haftens  apace,  when  the  Je^.ii  Hull  be 
aflianVd  of  their  Reproaches  call:  upon  him,  and 
the  Sons  of  Men  Ihall  be  confounded  at  the 
Thoughts  of  their  former  Mockery  of  the  Son  of 
God.  If  we  keep  this  Thought  warm  at  our 
Hearts,  we  fhall  never  be  ai3iamcd  of  the  Profef- 
fion  of  the  Crofs  of  Chnji. 

Rem,  2.  Is  Chrift  exalted  by  the  Father's  right- 
hand,  then  his  Do5lrines  are  ivorthy  of  our  Belief , 
his  Promifes  are  worthy  of  our  'Triijl,  and  his  Laws 
jof  our  Obedience.  His  Bo5irtnes  are  certainly  wor- 
thy of  our  Belief  5  for  never  would  God  tlie  Fa- 
ther have  exalted  his  Son  to  fuch  Honours,  if  he 
had  brought  one  Docflrine  to  the  World  which  was 
not  divinely  true.  Had  he  not  been  a  faithful  Pro- 
phet in  delivering  all  his  Meflages  from  God,  he 
had  never  been  railed  to  be  a  King.  We  may  ven. 
ture  therefore  fafely  to  receive  all  the  Leffons  that 
he  teaches  us. 

And  we  may  fafely  rely  on  his  Promifes  too,  for 
when  Jefus,  th^  faithful  Witnefs,  is  exalted  to  be 
Lord  of  all,  he  can  fultil  every  Proinife  he  has  made. 
We  may  venture  to  truil  him,  in  our  moft  impor- 
tant Interefts  of  Heaven  and  Eternity.     Does  he  af- 
fure  us,  that  they  who  believe  on  himjhall  never  pe- 
rijh  ?  John  vi.  40.  Then  we  may  rejoice  with  St. 
Pauh  I  hmv  whom  I  have  believed,  and  I  am  per- 
fuaded  he  is  able  to  keep  that  which  1  have  commit- 
ted to  Jjim  till  the  great   day,  2  Tim.  i.  12.    Does 
he  promife  his  Followers,  that  he  will  raije  them 
from  the  dead,  and  give  them  eternal  Lije  .^  John 
vi   24.    Then  we  may  fafely  con:imit  o.u  Bodies  to 
^  the 


366  Christ  exalted^  and 

the  OraVe  under  his  Care,  for  thefe  dead  Bodies 
Jhall  hear  the  Voice  of  the  Son  of  God  and  live  : 
The  Grave  fliall  refign  its  Prifoners  at  his  Command : 
He  has  the  Keys  of  Death,  and  the  Gates  of  Eter- 
nal Life  are  in  his  keeping; 

And  as  his  Promifes  are  worthy  of  our  7r///?,  fo 
are  his  Laws  of  our  Obedience  ;  for  in  this  exalted 
State,  he  can  enforce  them  powerfully  with  tempo- 
ral and  eternal  Rewards,  with  temporal  and  eternal 
Panifliments.  Heaven,  Earth  and  Hell,  with  alt' 
that  belong  to  them,  being  placed  in  his  power,  the 
BleiTings  and  the  Vengeance  are  within  the  Reach 
of  his  hand,  he  fliall  diflribute  eternal  Recompences 
to  Men  and  Angels,  as  the  righteous  and  mighty 
Judge  of  all.  Pfal'ii,  ii,  12.  Serve  the  Lord  with 
fear,  kifs  the  Son,  or  adore  him  with  Love,  left  you 
'perijh  upon  the  Spot,  if  his  Wrath  be  kindled  but  a 
litfle^ :  But  blefed  are  all  they  that  put  their  truft 
in  him. 

Rem,  3.  Is  Chrifl  exalted,  thtn  his  faithful  FoU 
lowers  have  a  Pledge  ajid  Pattern  of  their  own  Ex- 
altation, thd  720t  to  equal  degrees  of  Pleafure,  Ho-^ 
mur  or  Power,  'Tis  as  their  Forerunner  he  is  e?i- 
ierd  within  the  Vail,  and  is  dignify 'd  with  many 
Glories,  as  their  great  Reprefentative.  Is  his  Body 
of  Flefli  and  Blood  by  fome  glorious  Change  made 
fitter  for  the  heavenly  World,  and  better  fuited  to 
be  the  Manfion  or  Inftrument  of  a  glorify'd  Spirit  ? 
Such  fhall  be  the  Bodies  of  all-  his  People,  for  they 
muft  be  like  him  :  He  will  change  their  vile  Bodies 
till  they  are  ?nade  like  his  own  glorious  Bods,  Piiil 
ill.  21.  Is  his  holy  SquI  filPd  widi  all  Joy  andBfef- 
fcdncls  in  the  Prefehce  of  God,  and  in  the  Review 
of  his  paft  Labours  and  Sufferings  ?  Such  fliall  be 
the  Felicity  of  their  Souls,  for  thry  ?nuft  be  like  him 

when 


1 


Ser.  XIX.  the  Spirit  given.  367 

whe?!  they  fiallfee  him  as  he  is :  They  JJjall  rejoice 
for  ever,  and  their  Joy  Jhall  no   Man  take  frcm 
them,   I  John  iii.  i.  John  xvi.  22.  Is  Jie  exalted  to 
Power  and  Dominion,  to  a  Crown  and  a  Throne, 
and  to  royal  Honours  ?   His  Followers   nlfo  miift 
have  a  Crown  of  Life  and  Right eoufnejs^  they  Jl:a1l 
fit  upon  'Thrones  to  judge  the  Tribes  of  IfracI,  they 
Jhall  have  Power  over  the  Nations,  and  fliare  ric- 
cording  to  their  Meafure  and  Capacity  in  the  Ho- 
nours of  an  exalted  Saviour.  Rev.  ii.  10,  26.  and  iii 
21.  Matt,  xix.  28.     Fix  the  Eye  of  your  F.iith  on 
a  glorify *d  Jefus^  and  behold  there  a  Pattern  ol  your 
own   Joys  and  Glories ;  fich  Honour  have  all  his 
Saints.     But  again,  I  fay,  remember  that  your  Cha- 
racter and  your  Share  is  far  inferior  to  his  ;  you  are 
but  Members,  he  is  the  Head  :  You  are  I^it  Sin- 
ners faved,  he  is  the  Saviour  and  w'ithout  Sin :  Yo'i 
are  but  adopted  Children,  he  is  the  Original  Soji : 
You  are  but  Creatures  made  in  time,  he  the  Son  of 
God  before  the  Creation  :  In   the  beginning  he  wa^ 
with  God,  and  he  was  God.      In  all  things  he  imijl 
have  the  F re-eminence. 

Rem.  4.  Is  Chrift  exalted,  then  he  can  fecure  tv 
him/elf  and  to  his  People,  whatfoever  Honours  or 
Blefjings  his  Humiliation  has  purchajed,  for  hlmfif 
or  }br  them.  Pie  offered  up  himfelf  a  Sacrifice  for 
the  Sins  of  Men,  and  thereby,  according  to  the  an-- 
cient  Covenant  with  his  Father,  he  procured  a  Scat 
of  Glory  and  Power,  at  his  right  hand  for  himlelf, 
and  eternal  Salvation  for  all  his  People.  He  is  rifen 
from  the  Dead,  he  is  poffefs'd  of  thefe  prornifed 
Powers,  he  can  vindicate  his  own  Honours,  aiui  in- 
fure  Grace  and  Glory,  and  all  the  Blelfing^  oi  the 
purchafed  Salvation  to  all  his  People. 

2  R£m, 


368        Christ  exalted^  a7td 

Rem.  5.  Is  Chrift  exalted  to  the  Kingdom,  then 
the  Plots  of  all  his  Enemies  in  Earth  and  Hell  a- 
gainjl  his  Church  are  but  vain  Devices.  His  Ene- 
mies muft  fubmit  to  him  or  perifh  before  him. 
When  God  has  fet  his  Son  J  ejus  as  Ki?ig  on  his  holy 
Hill  Zion^  Pfal.  ii.  and  given  him  the  Heathen  for 
his  Dominion  ;  'tis  but  a  vain  and  fruidefs  Rage, 
that  the  Princes  or  People  can  difcover  againft  his 
Kingdom.  Let  the  Ki?2gs  of  the  Earth  be  wife,  let 
thcmjerve  the  Lord  with  fear  y  and  bow  before  him, 
or  he  fhall  crufli  them  with  a  Rod  of  Iron,  and  dajh 
them  as  a  Rotters  Vejfel  The  Church  of  Chrift 
may  rejoice  in  her  loweft  Eftate,  having  fuch  a 
Ruler  and  fuch  a  Saviour  on  high.  He  will  never 
forget  nor  forfake  her  Interefts,  till  he  has  fulfilled 
all  his  Father's  Promifes,  and  made  her  all  glorious 
and  bleifed  for  ever. 

I  proceed  now  to  the  Second  general  Head  of  my 
Subject ;  and  that  is,  to  confider  the  pouring  down 
of  the  Spirit  at  the  Exaltation  of  Chriji.  This  was 
Matter  of  AftoniflHiient  to  the  Jews,  and  to  the 
Inhabitants  of  all  Nations  who  were  gathered  toge- 
ther at  the  Feaft.  This  is  generally  reprefented,  and 
with  great  Propriety,  as  the  noble  Donatives  which 
a  Conqueror  diftributeson  the  Day  of  his  Triumph, 
or  the  Royal  Gifts  of  a  King  fcatter'd  among  his 
People  at  his  Coronation.  Thus  it  is  prophefy'd  in 
Pfal.  \xwi\\.  18.  Thus  it  is  recorded  in  Hiftpry, 
Eph.  iv.  8.  He  afcended  on  high,  he  led  Captivity 
Captive,  he  triumphed  over  the  Powers  of  Dark- 
nefs,  which  had  led  captive  the  Nations  of  the 
Earth,  he  received  Gifts  for  Men,  faith  the  Pro- 
phet, even  j or  the  rebellious  or  heathen  World,  that 
the  Lord  God  mi^ht  dwell  among; ll  them  as  he  dwelt 
2  of 


Ser.  XIX,        the  SpU^it givcTi^  36^ 

of  old  in  Smi,  The  Apoflle  interprets  tliis  \'erre, 
that  he  gcrcc  Gifts  to  Mcji,  even  the  Gifts  of  the 
Holy  Spirit,  to  make  Apojlks^  Prophets^  Evange- 
lifts,  Pajhrs  and  Teachers,  for  the  Convcrfion  of 
Sinners^  and  the  Edification  of  the  Churcli.  Thcfc 
are  the  glorious  Bleffings,  or  Gifts  qf  the  Spirit, 
which  he  received  of  the  Father,  and  which  he  ihcd 
Forth  o\\  his  Difciples,  under  the  vihble  £niblcm  of 
Tongues  of  Fire.  Let  it  be  firft  obfcrved  here,  that 
thefe  divine  Donatives,  thefe  Influences  of  the  rioly 
Spirit  are  generally  diftinguiih'd  into  Gifts  and 
Graces  -,  and  tlio*  in  truth  they  are  all  really  Gifts 
of  the  Spirit  from  the  Grace  of  an  exalted  Saviour, 
yet  'tis  chiefly  thofe  new  Capacities  or  Powers  of 
Adlion,  which  are  ufually  called  Gifts,  and  are 
reckon'd  among  his  extraordinary  Operations,  be- 
caufe  they  belong  chiefly  to  the  Primitive  Times  \ 
whereas  the  Chriftian  Virtues  are  more  frequently 
call'd  the  Graces,  or  Fruits  of  the  Spirit,  and  are 
attributed  to  his  ordinary  Influences,  becaufe  they 
continue  thro*  all  Ages  of  the  Church  *. 

Let  it  be  obferved  in  ^\t  fecond  Place,  that  thefe 
extraordinary  Gifts  of  the  Holy  Spirit  did  not  ne- 
cellarily  carry  with  them  Chriftian  Virtues  or  Gra^ 
ces'y  for  in  Matt.mi.  22.  our  Saviour  declares,  that 
fome  who  prophefyd  m  his  Name  and  cajl  out  De- 
inls  by  virtue  of  thefe  Gifts,  ix^ere  Workers  of  Ini- 
quity, he  loill  not  know  them,  he  will  at  the  lail 
Day  bid  them  depart  from  him,  and  banifli  them 
for  ever  from  his  Prefence  :  and  on  the  other  hanJ, 
the  Graces  of  the  Spirit  are  beftow'd  on  thoufands 
in  every  Age,  where  thefe  extraordinary  Gifts  were 

Vol.  I.  B  b  never 

*  I  grant  my  Text  fpeaks  chiefly,  if  not  only,  of  the  extraordi- 
nary Gifts  of  the  Spirit  ;  but  as  the  Graces  proceed  alio  from  the 
Spirit  of  Chrift  exalted,  I  thought  it  not  proper  to  omit  them  here. 


370  Christ  exalted^  and 

never  recelv'd ;  tho'  fome  fappofe  that  In  the  pri« 
niitive  Days  all  that  were  converted  by  the  Apoftles 
themlelves,  received  fome  or  other  of  thefe  Gifts  by 
the  Impofition  of  their  Hands. 

Give  me  leave  now  briefly  to  fet  before  you,  the 
feveral  Kinds  of  thefe  Gifts  and  Graces  of  the  Spi- 
rit of  God,  v/hich  were  pour'd  down  from  Heaven 
upon  Men  by  our  exalted  Saviour  5  together  with  a 
Hint  of  the  chief  Dcfigns  or  Vjes  of  them,  and 
then  I  Ihall  conclude  with  fome  Remarks  upon 
them. 

The  Extraordinary  Gifts  are  of  various  Ki?jds  -, 
they  are  reprefented  by  the  Apollle  Paul,  i  Cor.  xii. 
8,  &i\  and  explain'd  by  learned  and  ingenious  Wri- 
ters. In  the  firft  place,  the  Word  of  Wijdom,  or  an 
extenfive  Acquaintance  with  the  Myfteries  of  Chri- 
ftianity,  the  Dodtrines  and  Duties  of  the  Religion 
of  Ckrift.  This  eminently  belong'd  to  the  Apoftles, 
that  they  might  be  able  upon  all  Occafions  to  preach 
the  Gofpel  in  all  the  fubftantial  and  neceffary  Parts 
of  it,  and  anfv/er  the  Queitions  of  Importance  which 
w^ere  propofed  to  them.  The  next  was  the  JVord  of 
Knoivledge,  which  may  imply  fuch  an  Infight  into 
the  Old  Teftament  and  the  Writings  of  the  Pro- 
phets, as  to  cite  them  and  happily  apply  them  by 
way  of  Interpretation  or  Allufion,  to  illuftrate  or 
confirm  the  Gofpel  of  Chrifi,  and  to  refute  the 
Je'ivif:  Abufes  and  Pcrverfions  of  them.  The  third 
IS  the  Gift  of  Faith,  that  is  probably  a  peculiar  Im- 
pulfe  that  came  upon  them  from  Heaven,  when  any 
difficult  Matter  was  to  be  perform'd,  which  inward- 
ly ailiir'd  them,  that  the  Spirit  of  God  would  ena- 
ble them  to  perform  it.  Then  follows  the  Gift  of 
healing  of  various  Diflempers  by  a  Word  of  their 
Mouth,   or  a  Touch  of  their  Hand,  and  the  Gift  of 

ivorking 


Ser.  XIX.       the  Spirit  ghefi.  371 

ivo,-king  ^,er  Miracles  alfo,  even  the  Power  of  in 
Adding  Dleaies   or  Death  it  felf  upon  Offenders 

bntft     T^^r  °"'-l^^^^'^'^  '^'^  Maladies  of  Me  ' 
but  flruck  Elymas  the  Sorcerer  blind  •  fo  St    P  /  ^ 
"ot  only  bKl  7-.to/«  arifefrom  (hrdea'd    bu  '  h^I 'ib 
pronounced  Gulden  Death  upon  ^.«S.  ^^'  .j^ 
/W     Another  of  th-efe  Gifts  u-asP.,^/,,,,.  ,vhi4 
taKeii  m  general  fignifies  a  Po,,cr  to  iLk  j,  rS 
rauon :  And  perhaps  it  may  include  tlfe  ft/  of^l 
tcrancc  or  Freedom  of  Speech  :  But  ii.  a  moremrd- 
cular  Senfe  implies  //..  foreteliing  of  thingTto  Ce 
So  P^«/ foretold  the  rife  of  Jntlcbriji    i  Thef^i" 
IL  p     •  ^^^^'"'^  Chriftian  Prophet,    predided 
the  R^m■ne  m  the  Days  of  amdiusCa/ar.  Ads  xl 
28.  Befides  thde,  there  was  the  Gift  of  difccrnin. 
Spmts;  that  ,s,  either  of  difcovering  the  Heart  of 
a  Man,  which  on  fome  Occafions  might  be  necelTary 
iu  thofe  early  daj^  of  the  Gofpel.  or  of  di£em,ng 
the  Temper  and  Talents  of  a  Perfon,  that  it  might 
be   better  judged  in  what  Service  to  employ  liim. 
And  after  thefe  follow  tl:e  Gifts  of  To.gJs  and  tS 
Interpretation  of  Tongues,  whereby  one  Perfon  could 
peak  feveral  foreign  Languages  which    he   never 
learn  d,  that  he  might  preach  the  Gofpel  to  Peribns 
of  diftant  Nations :    And  another   could  interpret 
longues,  or  explain  to  the  bulk  of  the  Affemblr 
what  was  fpoken  in  a  ftrange  Language,  for  the  ulb 
ot  Strangers  who  might  come  amongft  them.     Bo- 
lides ail  thefe,  we    might  reckon  alfo /Zv  Gifts  of 
fmgtng  P films  ^uA  praying  by  the  Spirit,  wliich"  parts 
otWorlhipwereperform'dbylnfpiration,  in  thofe 
Primitive  Times.     Thus  much  of  the  Gifts. 

The  Graces  of  the  Holy  Spirit  are  alfo  of  various 
Ktnds,  for  they  include  all  thofe  Chriftian  Vertues  or 
Principles  of  Holinefs,  which  are  wrought  in  tlie 

B  b  2  Jiearts 


372  Christ  exalted^  and 
Hearts  of  Men  by  the  Influence  of  the  Holy  Ghoft  ^ 
fuch  as,  Faith,  Repentance,  Love  to  God afid  Man-, 
add  to  thefe,  Meeknefs,  Temperance,  a  '•^ell-ground- 
\dmpe,  hoh  J  OS,  Patience  in  fiifFering,  and  Cou- 
ra-re  to  profefs  the  Name  and  Religion  of  Chrt/f; 
even  in  the  fece  of  Death  or  Martyrdom.  See  the 
Fruits  of  the  Spirit  reckoned  up  by  the  Apoftle,  GaL 


V.  22. 


The  Defign  of  the  extraordinary  Gifts  of  the 
Spirit,  which  were  ihed  forth  by  our  afcended  Sa- 
viour,' was  to  Ipread  the  Gofpel  more  fpeedily  in  the 
World,  todiftafean  over-powering  Evidence  of  it 
amon^^'Men,  and  to  eiliabliili  this  new    Religion  in 
the  Earth.  /Tc^i.  ii.  3,  4-  This  great   Salvation   at 
thefirf  began  to  be  fpoken  by  the  Lord,  and  was  con-^ 
nrmd  nnto  us  by  them  that  heard  him  -,  God  alfo 
hearing  them  Witnefs  both  with  Signs  aiid  Wonders, 
and  with  divers  Miracles,  and  Gifts  of  the  Holy 
Gbbfi,  according  to  his  own  Will     St.  Paul  affures 
the  Corinthians,  that  when   an   unlearned  Ma?2,  or 
(in  Unbeliever  came  into  their  Ajjhnhlies,  and  heard 
them  fpeak  by  Infpiration  the  Dodirines  of  the  Gof- 
pel in  a  proper  manner,  he  is  convinced,  he  is  judged, 
the  Secrets  of  his  Heart  are  made  manifeji,  2\\$i  jai- 
ling down  on  his    Face,  he  will  worfnp  God,  and 
will  report^  that  God  is  in  you  of  a  truth  j   i  Cor.  xiv.^ 
24.  And  indeed,  widiout  thefe    Demorf  rat  ions ^  of 
the  Spirit  attending  the  Gofpel  in  the  firft  Publica- 
tion of  it,  it  was  not   to  be  fuppofed,  that  fo  new 
and  ftrange  a  Religion  fliould  make   its   way  like 
Lightning  thro'  the  Nations,  in    oppofition    to   the 
Prejudices  of  Mankind  and  the  Power  of  Princes, 
and  in  a  few  Years  illuminate  fo  many  dark  Coun- 
tries, whith  had  lain  for  long  Ages  under  the  Sha- 
dow of  Death.     When  Chriftianity  was  well  efta- 

blifh'd 


Ser.  XIX,  tloe  Spirit  given.  373 

blifli'd  in  tlie  World,  thele  extraordinary  Gifts  died 
away  by  degrees. 

As  for  the  Graces   of  the  Spirit,  tlie  Dcfigji  of 
them  was  diredly  to  change  Sinners  into  Saints,-  and 
to  raife  a  Church  for  Chriil   amona;   Men.     Thefe 
were  communicated  fometimes  in  an  extraordinary 
Manner  and  Degree  in  the  primitive  Days,  in  order 
to  give  the  Gofpel  a  more  jpeedy  Succefs,  after  tlie 
Exaltation  of  our  bleffed  Lord  :  but  thefe  are  con- 
tinued alfo  in  follotving  Ages,  and  fcnt  down  among 
Men  daily,  by  our  blelfed  Saviour  in   his  glorify 'd 
State,  who  is  exalted  to  be  a  Prince  and  a  Saviour^ 
that  he  may  maintain  an  everlafling  Kingdom  on 
Earth,  thro'  all  Ages,  by    bejlowing  Repentance  oii 
Men^  and  Forgivenefs  of  Sins.     It  is  by  thefe  Influ- 
ences hew  Converts  are  made,  Sinners  are  call'd  and 
fandlify'd,  Churches  are  raised  or  continued  in  along 
Succeffion,  and  the  Family  of  Chrift  reftor*d,  when 
*tis  diminiQi'd  by  the  Perfecution  of  Tyrants  on  Earth, 
or  by  calling  away  th^  Saints  to  Heaven  by  Death  in 
the  Courfe  of  Nature. 

Thus  I  have  given  you  a  very  brief  account  of 
the  Influences  of  the  blelTed  Spirit,  bpth  with  regard 
to  Gifts  and  Graces,  which  were  promifed  by  the 
Father,  and  flied  forth  by  our  exalted  Saviour,  toge- 
ther with  the  mod  eminent  and  important  Ufes  and 
Defigns  of  them.  Permit  me  now  to  conclude 
with  thefe  four  Remarks. 

Rem,  I.  Since  the  Gifts  of  the  Spirit  are  flied  forth, 
in  a  way  of  Promife  and  Prediaion,  they  more  plam- 
ly  appear  to  be  divine.  It  is  the  promifed  Spirit 
which  our  Saviour  gave  to  Men.  It  can  never  be 
faid  they  were  Cafual  Events,  or  they  hapjX^n'd  by 
Chance,  for  they  were  foretold  by  the  ancient  Pro- 

B  b  -  plicts. 


^4  Christ  exalted^  a7id 

phets,  by  John  the  Baptift,  and  by  our  bleffed  Sa- 
viour :  They  were  promifed  to  Chrifi  J  ejus  by  his 
Father,  and  he  promifed  them  to  his  own  Difciples, 
and  bid  them  wait  at  yerujhlcm^  till  they  received 
them.  Z>z<f/('£  xxiv.  49.  There  is  a  long  fliining  Track 
of  divine  Promife  and  Faithfulnefs,  and  a  bleffed 
Harmony  of  Grace  and  Truth,  that  runs  thro'  all 
this  Event  of  the  pouring  down,  of  the  Holy  Spirit, 
and  we  may  trace  it  thro'  the  Writings  of  the  PrOr 
phets  and  Appftles  with  facred  Delight.  Is  the  Spi- 
rit fent  down  to  Men  in  this  wondrous  manner,  then 
God  has  not  fail'd  of  his  Promifes  to  the  Jews  and 
Gentiles^  made  by  his  ancient  Prophets,  y  then  the 
Father  hath  not  fail'd  of  his  Promife  to  his  Son  Je- 
Jus,  nor  has  the  Son  of  God  fail'd  of  his  Promife 
to  his  Difciples  and  Follovv^ers.  ABs  ii.  16,  17.  Luke 
xxiv.  49.  John  xv.  26.  ABs  i.  8.  compar'd  with 
my  Text. 

Rem,  2.  Are  thele  wondrous  Gifts  of  the  Spirk 
fent  down  tq  publifli  and  confirm  the  bleffed  Goipel ; 
then  furely  it  demands  ourjirmeji  Faith ^fmce  it  was 
propagated  at  firji  by  Juch  divine  Miracles,  and  has 
been  eJiabUJISd  by  fuch  Jiirprixing  and- glorious  Gifts, 
How  wifely  has  God  ordain'd  thefe  vifible  and  fenfi- 
ble  Wonders,  to  prove  the  Exaltation  of  his  Son  Je- 
Jus,  when  he  left  the  World,  and  becanie  invifilple 
to  Men  ?  He  hath  JJ:ed forth  alt  this  which  you  Jee 
and  hear ;  and  this  is  the  laft  and  the  greateft  Wit- 
nefs  to  Chriftianity,  and  it  confirms  all  the  reft.  Our 
Ba-viovli  vorought  many  Miracles  indeed,  arid  h^ /poke 
as  Jiever  Man  [pake  5  yet  he  aflur'd  his  Difciples, 
that  after  his  Departure  they  ihould  not  only  do  the 
fame  Works,  but  greater  Works  than  theje  foall  ye 
do,  becaufe  I  go  to  my  Father^  John  xiv.  12.  Our 
bleffed  Lord  caft  out  Devils,  healed  Difeafes,  and 

raifed 


Ser.  XIX.       the  Spirit  given.  375 

raifed  the  Dead ;  what  greater  Works  then  can  we 
fuppofe  were  left   for  the  Apolllcs  to  perform,  or 
what  greater  Gifts  than  thefe  can  be  conferr'd  upon 
them  ?  May   I   have  leave  to  exprefs  a  Conjedlurc 
here,  that  thefc  might  be   tlie  Word  of  IVifdom  and 
Knouoledge^  arid  the  Gift  of  'To?igues..     We  grant  it 
was  indeed  a  Miracle,  to  heal  the  Bodies  of    tlie 
Sick  with  a  Word  ;  but  does  it  not  feem  a  more  a- 
ftonifliing  thing,  that  the  Souls  of   Perfons,    who 
were  in  a  great  meafure  ignorant  of  divine  Truths, 
fliould  be  at  once  illuminated  with  a  JFord  of  IVif- 
dom,  Ihould  be  furiiilhed  fo  foon  with  fuch  an  exten- 
•five  Knowledge  of  the  MylT:eries,  Do6lrines  and  Du- 
ties of  the  Gofpel,  that  they  were  able  to  preach 
them  to  an  ignorant  World  -,  and    that  they  Ihould 
be  fo  fully  perfuaded  of  thefe  Doilrines  at  once,  in 
oppofition  to  many  former  Prejudices  which  reign'd 
in  them,  that  they  could  now  venture  their  Lives  in 
the  Defence  of   thele  divine  Truths,  which  diey 
learn'd  from  Heaven  by  fuch  an  Infpiration  ?  It  is 
granted  again,  that  'tis  a  Miracle  to  make  the  Deaf 
to  hear,  the  Dumb  to  fpeak,  to  put  Life  into  a  dead 
Body  :  But.  is  it  not  a  more  amazing   Event,  that 
the  Mind  of  a  Fiflierman  who  knew   nothing  but 
his  Mother-Tongue,  fliou'd   at  once  be  furnifli'd 
with  a  Million  of  Words,  even  the  Languages  of 
various  Nations,  and  that  his  Organs  of  Speech  ihould 
be  enabled  to  pronounce  them  right,  which  would 
be  the  Learning  and  Labour  of  two  or  three  Ages  ; 
and  that  they  fliould  fpeak  to  every  Man  in  their  own 
•  Tongue  the  wonderfid  Works  of  God  ?  And  yet  ftill 
this  Wonder  is  greater,  when  we  confider,  that  the 
Apoftles  not  only  fpake  with  ftrange  Tongues  them- 
felves,  but  they  communicated  this  Gift  of  Tongues 
to  others  alfo,  which  was  never  done  by  our  Saviour 

B  b  4  himfelf 


376        Christ  exalted^  and' 

himfelf  in  his  own  Life-time.  Such  were  the  At- 
teflations  to  the  Golpel  of  our  bleffed  Lord,  and  fo, 
bright  was  the  Evidence  that  was  ihed  over  it  by 
thefe  Gifts  of  the  Spirit,  tliat  tliis  is  appointed  to  be 
the  Supreme  Seal  to  the  Truth  of  it,  and  he  that 
blafphemes  the  Holy  Ghoft,  and  renounces  this  Evi- 
dence, after  it  has  been  convincingly  fet  before  him, 
and  obftinately  attributes  thefe  divine  Wonders  to, 
the  Sleights  of  Men^  or  to  the  Craft  of  the  Devil ^ 
is  feal'd  up  under  Condemnation  by  the  Lips  of  the 
Saviour  of  the  World  3  and  there  is  no  Forgiyenefs 
for  him.  Matt,  xii.  3  i,  32  ^. 

Rem,  3.  Thd  Jefus  the  Founder  of  the  Chrijlia7% 
'Religion  Jubmitted  to  Death^  yet  the  Chrijiian 
Chuf-ch  loas  never  defignd  to  die^  becauje  Jefus  lives^ 
again  in  an  exalted  State ^  and  hath  all  the  Gifts  and 
Graces  of  the  Holy  Spirdt  in  his  hand^  'which  have 
been  the  Life  and  Smi{of  the  Church,  When  he  left 
the  World,  he  fent  down  his  Spirit,  both  in  the 
Gifts  and  Graces  of  it,  to  raife  and  maintain  a  Tem^ 
pie  or  Dwelling  for  himfelf  in  it  fo  long  as  the 
World  fl^ould  iland  :  He  hath  promifed  that  his  Spi- 
rit Ihall  abide  with  it  for  ever,  at  leaft  for  the  ordi- 
nary Communication  of  Gifts,  and  the  Lnfluences  of 
fpecial  Grace,  and  therefore  the  Gates,  of  Hell  or 
Death  J]:all  not  prevail  againfi  it. 

And  it  might  be  added  here  alfo,  that  this  is  the 
Reafon  why  Believers  perfevere  in  Faith  and  Holi- 
nefs,  becaufe  Jefiis  their  exalted  Head  has  the  Ful- 
nefs  of  the  Spirit  in  him,  and  'tis  from  him  that  the 
Members  derive  their  Life,  and  all  their  Support.  . 
He  that  ivas  dead  is  xilive^  and  behold  he  lives  for 

ever^ 

*  Of  the  Gifts  of  the  Holy  Spirit,  and  the  Efficacy  and  Power  of 
them,  to  prove  and  confirm  the  Gofpel  of  Chrill  ;  fee  the  bell  Ac- 
count that  ever  I  lead,  in  Mijcellama  Sacra,     Eflhy  I. 


Ser.  XIX.       the  Spirit  glvc7t.  377 

ever.  Rev.  i.  1 8.  And  hccaufe  I  livc^  iliys  our  blcffcd 
Lord,  ye  Jhall live  cjlfo,  Johnxiv.  19. 

Rem,  4.  This  Thought  points  to  us  whither  to 
direB  our  Eyes  and  Hopes,  when  the  Spirit  of  God 
is  withdrawn  from  mnongfl  us.  Since  fefus  alcend- 
ed  to  Heaven,  the  great  God  conimunicates  his  pro- 
mifed  Spirit  to  Men  only  thro'  the  hands  of  his  Son. 
Let  Minifters,  let  Chviftians,  let  Churches  leain, 
whence  to  derive  new  Supplies,  new  Gifts,  new 
Graces  and  Influences,  when  Ipiritual  things  run  low 
in  the  midft  of  them.  'Tis  from  the  Hand  of  an 
exalted  Saviour  that  we  muft  receive  all  thefe  Blef- 
fings :  'Tis  he  muft  give  new  Life  to  all  his  Churches 
under  their  dying  Circumftances,  and  new  Zeal  and 
Vigour  to  our  Souls  under  all  their  Witherings  and 
Decays. 

Thus  all-glorious  and  divine  is  our  Salvation,  from 
the  original  Love,  Power  and  Promife  of  God  the 
Father,  thro' the  Sufferings,  the  Death  and  Exalta- 
tion of  Jejiis  Chrijl  his  Son,  and  by  the  Gifts  and 
Graces  of  the  blciled  Spirit.  Hence  arife  the  Ta- 
lents and  Furniture  of  Minifters,  and  hence  «the 
Faith  and  Hope,  the  Life  and  Holinefs,  the  Joy  and 
Comfort  of  Chriftians.  Nor  can  I  put  a  fweeter 
Period  to  fuch  a  Difcourfe  as  this,  than  in  thofe 
Words  of  the  great  Apoftle,  which  unite  the  divine 
Springs  of  our  Salvation,.  May  the  Grace  of  our 
Lord  Jefus  Chrijl ^^  the  Love  rf  God  the  Father,  and 
the  Communion  of  the  Holy  Spirit^  be  for  ever  with 
you.     Amen. 


SER^ 


(  37^  ) 


S  E  R  M  O  N     XX. 

Efieaual  Calling,  witk  it^  Fruits;  viz. 
Regeneration,  and  Sandification  by  the 
Holy  Spirit. 


2  Timothy  I.  9. 

W^&a  hath  fa'-jed  uz  and  called  us  with  an  holy  Cal^ 
Imgr  72ct  accordi?jg  to  our  IVorks,  but  according 
to  his  own  Purpofe  and  Grace,  which  was  given 
us  in  Chri/l  Jefus  kforethe  World  began. 

THE  Apoftk  begins  this  Epiftte  with  Expref-. 
fions  of  Affedion  and  Efteem  for  Ws  Son 
'Timothy  :  affaring  him,  that  he  mentioned  him  con- 
ftantly  in  liis  Prayers,  and  defired  greatly  to  fee  him^ 
fora&iuch  as  he  was  filled  with  Joy,  when  he  re- 
Eoemhred  the  unfeigned  Faith  which  was  firft  in  his 
Grandmother  Lois  and  his  IVIother  Eunice,  and  he 
was,  perfiiaded  dwelt  in  him  alfo.  It  is  a  very  great 
Meffing  to  be  born  of  religious  Parents,  and  to  in- 
hent  the  Graces  of  pious  Anceftors.  The  Apoftle 
pQceeds  in  the  next  Words,  to  exhort  him  to  ftir  up 
the  Gifts  of  the  Holy  Spirit,  which  he  had  received 
by  the  putting  on  of  his  Hands;  and  not  to  be  a- 
ihamedof  the  Tcftimony  oi  the  Lord,  nor  o^  Paul 

hia 


Ser.  XX.     EffeSitial  Calli7tg.  379 

his  Prifoner,  but  to  fubmit  to  the  Afflidions  of  the 
Gofpel,  according  to  the  Power  of  God,  [which 
was  given  him  for  this  End  3]  ^cbo  hath  (fays  he)  de- 
Jigned  us  for  Salvation  from  Eternity^  and  in  pur- 
fuance  of  that  Defign  hath  called  us  with  an  holy 
Callings  not  according  to  our  Works^  but  according 
to  his  oiicn  Purpofe  and  Grace,  which  was  given 
[that  is,  determined  to  be  given]  us  in  Chrijl  Jeps 
before  the  World  began. 

From  thefe  Words  I  propofc  to  confider, 

Firft^  The  Nature  and  Extent  of  the  Gofpel- 
Call.  ^ 

Secondly,  Its  Author. 

Thirdly,  The  Properties  by  which  it  is  diftin- 
guifhed. 

And,  Fourthly,  The  Happy  Fruits  and  Confe- 
quencesof  it, 

Firft,  We  are  to  confider,  the  Nature  and  Ex- 
tent of  the  Go/pel-Call,  which  is  eithei*  general,  or 
more  particular  and  fpecial. 

I .  We  read  in  Scripture  of  an  ujiiverfal  or  gene- 
ral Call,  ^direSed  to  all  that  live  under  the  GofpeL 
The  Invitation  runs  in  the  moft  comprehenfive 
Terms,  that  none  may  think  themfelves  excluded. 
Come  unto  me  Al  lye  that  labour  arid  are  heavy 
laden,  and  I  will  give  you  reji.  Matt.  xi.  28.  God 
fo  loved  the  World,  that  he  gave  his  only  begotten 
Son,  that  Whosoever  believe th  in  him  Jlmild  not 
perijh,  but  have  everlajling  Life.  John  iii.  16.  The 
Spirit  and  the  Bride  fay  Come,  and  let  him  that 
bearethfay  Come,  and  let  him  that  is  athirft  come, 
^;2^  Whosoever  will,  let  hi?n  take  the  Water  of 
Life  freely.  Rev.  xxii.  17.    Salvation   by   Faith  in 

Chrifl 


5  8  o  EffeSiual  Callings 

Chriit  was  firft  propos'd  to  the  Jews^  but  upon  their 
peremptory  Refuflil,  it  was  offered  without  Diftinc-^ 
tion  to  the  Ge?itiles^  who  received  it  gladly  5  from 
which  time  the  Partition- Wall   has   been  broken 
down,  and  in  e'-jcTy  Nation^  they  that  fear  God  and 
*work  Right eoufne ft,  may  be  accepted  of  him.     This 
was  reprefented  by   the  Parable  of  the  Wedding- 
Supper^  Matt,  xxii.  to  which  the  King  fent  his  Ser- 
vants once  and  again,  to.  call  them  wlio  were  firil 
bidden,  [that  is^  the  Jenjos  \  ]  but  they  defpijing  the  In- 
"uitation^  and  abiifing  his  Meffcngers,  He  was  wrotL\ 
and  €07n7Handed  them,  to  go  into  the  high-rways^  and  ga- 
ther together  as  many  as  they  could  find^  both  good  and 
bad^  that  is,  Jews  or  Gentiles.     So  that  after  the 
Refurredion  of  Qirift,  and  die  Defcent  of  the' Holy 
Ghoft,  neither  Circ^niicifion  availed  any  thing,  nor 
Uncircumciiion,  but  the  New  Creature.     Our  blef- 
led  Saviour,  when  on  Earth,  went  thro'  the  Cities 
of  judcea  and  Samaria^  inviting  the  Inhabitants  to 
believe  in  him ;  and  though  his  Perfonal  Miniftry 
was  confined  to  the  ^e-djs,  yet  after  his  Death,  the 
Gofpel  was  intended  to  fpread  over  the  whole  World  y 
for  thus  it  is  written,  yhid  thus  it  behoved  Chrifi  to 
fuff'er^  and  to  rife  from  the  Dead  the  third  Day^  that 
Repentance  a?ui  Rejnifjion  of  Sins  might  be  preached 
in  his  Name  amorig  all  Nations.  Luke  xxiv.  46,  47. 
The  Offers  of  Salvation  ai*e  not  only  made,  but  urg- 
Kd  Upon  Mankind  in  general,  with  themoft  perfua- 
five  Ai'gumcnts  and  encouraging  Promifes.    And  the 
Apoflles,  after  the  Alcenfion  of  our  Lord,  were  au- 
thorized to  preach  the  Goipel  to  every  Creature,  and 
to  befeech  them  in  the  moll  earneft  manner,  to   be 
reconciled  to  God.     In  the  Execudon  of  this  Com- 
nudipn  we  find  them  frequently  difputing  both  with 
Jt'U'i  and  Gentiles^  arguing  from  .the  Scriptures,  that 

Jefu^ 


Ser.  XX.  n^ith  hs  Fruits.  381 

Jefus  is  the  Chrift,  and  making  ufe  of  the  moft 
powerful  Motives  toperfuade  them  to  embrace  the 
Chriftian*  Faith,  upon  his  Aflurance,  that  now,  there 
was  7ieither  Greek  77or  Jew,  Circumcifion  nor  Lhtcir^ 
€imci/ion.  Barbarian,  Scythian,  bond  nor  free^  but 
that  whofoever  would  come  to  Chrift,  fhould  in  no 
wife  be  call:  out. 

But  here  it  muft  be  carefully  obferved,  the  Gofpel- 
Call  is  of  a  moral  ISJatiire^  and  addrefled  to  our  rea- 
fonable   Powers  :  The  blefTed  Jefus  does  not  force 
Men  into  his  Service,  by  offering  Violence  to  their 
Underftandings  and  Wills;  but  convinces  the  for- 
mer, by  fetting  the  important  Truths  of  Religion  be- 
,  fore  it,  in  a  juft  and  amiable  Light  ;  and  influences 
the  latter,  by  Motives  and  Arguments  proper  to  dif- 
pofe  it  to  adt  agreeable  to  fuch  Convidion :  for  which 
purpofe,  there  are  left  on  Record  a  Number  of  ex- 
^ceeding  great  and  precious  Promifes ;  and  if  thefe 
have  not  tlieir  proper  Influence,  the  awakening  Ter- 
rors of  a  future  judgment  are  revealed,  as  the  cer- 
tain Portion  of  the  finally  impenitent  and  unbeliev- 
ing.    If  Men  complain,  their  Powers   are  Ui'oken, 
and  that  of  themfelves  they  cannot  comply  with  the 
Calls  of  God  in  his  Word,  He  has  direfted  theni 
where  to  feek  for  necelfary  Ailiflance,  and  has  ex- 
alted his  Son  Jefus  to   give  Repentance,  as  well  as 
RemifTion  of  Sins.     So  that  if  Men  finally   refufe 
the  Gofpel-Salvation,  it  will  appear  to  have  been  ow- 
ing more  to  a  want  of  Will  than  of  Power.     God 
\yill  be  juftified  in  his  Proceedings,  and  the  Creature 
muft  fland  fpeechlefs  and  without  Excufe. 

2.  Befides  this  general  Call  of  the  Gofpel,  there 
is  a  more  particular  and  perfonal  Call,  when  the 
Holy  Spirit  fliines  into  the  Mind  with  fuch  .irrefilii- 
ble  Lightj  as  convinces  the  Judgment,  awakens  the 

Confcience, 


3  S  2  EjfeSiual  'Calling, 

Confcience,  and  engages  the  Will  to  a  Compliance 
with  every  part  of  its  Duty.  This  may  in  a  Senfe 
be  called  the  Demonft  ration  of  the  Spirit,  as  it  is 
attended  v/ith  fuch  a  divine  Power,  as  fubdues  all 
Oppofition,  and  brings  every  Thought  into  his  Obe- 
dience ;  /  thank  God  without  ceafmg^  fays  the  A- 
poftle  to  the  Thefjhhniafis,  that  when  ye  received  the 
IVord  of  God^  which  ye  heard  of  us,  ye  received  it 
?iot  as  the  Word  of  Man,  but  as  it  is  in  truth,  the 
IVord  of  God,  which  effeBually  worketh  alfo  in  you 
that  believe.  The  Word  of  God  does  not  work 
upon  the  Mind  in  a  way  of  phyfical  Influence,  but, 
as  I  obferv'd  before,  in  a  manner  fuited  to  our  ra- 
tional Faculties  -,  which  becomes  effectual  when  it 
makes  a  fandlifying  and  faving  Imprefiion  upon  the 
Heact  by  the  fuperior  Agency  of  the  Holy  Spirit. 

This  I  conceive  to  be  the  Dodtrine  of  Scripture,  - 
and  very  confident  with  the  Reafon  of  things  ;  for 
does  God  do  any  Injury  to  the  reft  of  Mankind, 
when  He  diftributes  his  peculiar  Favours  to  a  few  ? 
Do  we  charge  him  with  unrighteoufnefs,  when  in 
the  courfe  of  his  Providence  He  pulls  down  one  and 
fets  up  another  without  any  apparent  Motive  ?  Why 
then  Ibould  this  be  thought  unreafonable  in  the  man- 
ner of  difpenhng  Spiritual  Bleffings  ? 

Befides,  the  Efficacy  of  divine  Grace  is  proper,  if 
not  neceflliry,  to  fecure  the  Purpcfes  of  his  Favour 
towards  his  Eledl :  How  elfe  could  we  be  fure  that 
all  that  the  Father  had  given  to  his  Son  fhould 
could  come  to  him  ?  Might  not  the  Will  of  Man, 
under  its  prefent  difaffcdion  to  Virtue  and  Goodnefs^ 
frullrate  and  difeppoint  the  Purpofe  of  God  ? 

If  Men  were  left  to  their  depraved  Appetites  and 
Paflions,.  might  not  the  Son  of  God   die  in   vain  ? 
For  tho'  the  Dodtrines  of  the  Gofpel  have  fo  appa- 
rent 


S  E  R .  XX.     wkh  its  Fruits.  3-83 

rent  a  Tendency  to  the  good  of  Mankind,  yet  wc 
,  are  afllired  that  the  preaching  of  the  Gofpel  was  a 
Stumbling-block  to  the  Jews^  and  Fooliihnefs  to  the 
Greeks  -,  that  the  wife  and  learned  Men  of  ancient 
time  univerfally  rejected  it,  and  that  it  would  never 
have  prevailed  in  the  Hands  of  the  Apoftles  with- 
out the  powerful  Operation  of  the  Holy  Spirit,  the 
Weapons  of  their  Warfare  being  mighty  thro'  God. 
to  pull  down  the  ftrong-holds  of  Sin. 

The  eifcdtual  Agency  of  the  divine  Spirit  in  Con- 
veriion  is  further  neceffary  to  fecure  the  Glory  of 
our  Salvation  to  its  great  Author  5  for  when  the  A- 
poftle  had  laid,  We  are  juflified  freely  by  divine 
Grace,  thro*  the  Redemption  that  is  in  Jefus  Chrift  % 
he  adds,  Where  then  is  boajilng  ?  It  is  excluded 
{fays  he,)  by  what  Law  ?  By  the  Law  of  Works  i 
No,  but  by  the  Law  of  Faith,  'Tis  the  very  Ge- 
nius of  the  Gofpel  to  hide  pride  from  Man,  and  fet 
the  Crown  of  his  Salvation  upon  the  head  of  the 
Redeemer,  who  for  this  purpofe  is  made  of  God  to 
us  V/ifdom^  Righteoufhefs,  Sandfif cation  and  Re-- 
de?nption,  that  no  Flep  might  glory  in  his  Prefence 
but  according  as  it  is  written^  He  that  glorieth^  let 
him  glory  in  the  Lord,  i  Cor.  i.  30,  31.  Upon  the 
whole,  let  Men  difpute  as  long  as  they  will  about 
the  Strength  or  Weaknefs  of  their  moral  Powers,  it 
muft  remain  an  undeniable  Truth,  that  we  are  iaved 
by  the  free  favour  and  grace  of  God,  and  that  No 
Man  can  come  to  Chriji  except  the  Father  draw 
him. 

Secondly,  We  are  to  enquire  into  the  Author  of 
effe&ual  Calling,  which  my  Text  fays  is  God,  If 
Miniftershad  the  Tongues  of  Angels,  they  could  not 
of  themfelves  prevail  with  Sinners  to  believe  and  o- 

bey 


•  3  8  4  EffeBual  Callings 

bey  the  Gofpel ;  even  our  Saviour  himfelf,  who  waS 
the  bell   Preacher  that  ever  lived,  did  not  perfuade 
his  Countrymen  to  receive  him  as  the  Mefjiah  -,  the 
Charms  of  Oratory  may  touch  the  Paffions,  but  have 
not  force  enough  to  penetrate    the    Heart  and  give 
Life  to  a  dead  Sinner :  This  is  the  Prerogative  of  God 
alone,  as  appears  from  numberlefs  PaiTages  of  Holy 
Scripture  -,  We  are  born  not  of  Bloody  (fays  the  E- 
vangclill)    7ior   of  the  Will  of  the  JieJJj^  720 r  of  the 
Will  of  man,  hut  of  God,  John  i.  13.     And  the  A- 
poille  .fpeaks   the  fame    Language^    He  that   has 
wrought  us  for  this  f elf  fame  thing  is  God.  —  We  are 
his  Worhnanjlnp^  created   in   Chrijl  J  ejus  to  good 
V/orh.     Sometimes  this  Work  is  afcribed  to  Chri/l^ 
wlio  is  called  by  the  Apoftle  to  the  Hebrew^s  the 
Author  and  FiniJJjer  of  our  Faith  ;  but  it  is  moft 
frequently  attributed  to  the  Holy  Spirit,  whofe  pe- 
culiar 0[lice  it  is  to  awaken  the  Confcience,  and  to 
diipofe  the  fevcral  Faculties  of  the  Soul  to  a  chear- 
ful  Compliance  widi  their  beft  Jnterefts.     'Tis  he 
that  ftrives  with  the  Sinner  by  his  fecret  and  power- 
ful Operations  on   the  Mind,  tho'  he  does  not   al- 
ways prevail.     If  men  refift  him.  He  is  grieved,  and 
after   fome  time  departs ;  but  if  they  comply.  He 
comes  into  the  Heart,  and  makes  it  an  holy   Habi- 
tation for  himfelf ;  He  fways  the  Sceptre,  and  having 
dethroned  the  Powers  of  Darknefs,  adorns  his  own 
Temple   with  the   rich    furniture  of  Faith,  Love^ 
Peace,  Joy,  and  otlier  divine  Graces,  and  abides  in 
it  for  ever. 

By  the  Reprcfentation  the  Scripture  gives  of  the 
deplorable  Condition  of  fallen  Man,  it  is  further  evi- 
dent that  his  EffeSual  Calling  muft  be  from  God ; 
for  it  fays,  •'  that  his  Underftanding  is  darkned,  and 
''  alienated  from  the  Life  of  God."     That  his  Will 

and 


Ser.  XX.      with  its  Fruits.  385 

and  Affedions  are  under  invincible  Prejudices  againfl 
Virtue  and  Goodnefs,  and  ftrongly  biafled  to  Sin  and 
Folly ;  nay,  that  he  is  a  Slave  to  the  Devil,  and 
carried  captive  by  him  at  his  pleafure.  Nov7  is  it 
reafonable  to  fiippofe  that  a  Creature  under  fuch  un-. 
happy  Ciicuniftances  iliould  be  able  to  deliver  him^ 
lelf  from  the  bondage  of  Corruption,  and  tranflate 
himfelf  into  a  State  of  Light  and  Liberty  ?  Can-  he 
by  the  feeble  Remains  of  his  natural  Powers  change 
his  own  Heart,  remove  his  Prejudices,  fubdue  his 
Corruptions,  deflroy  the  Habits  of  Vice  that  are 
wrought  inro  his  Nature,  and  make  himfelf  a  new 
Creature  ?  Is  it  not  more  reafonable  to  conclude  the 
neceffity  of  a  divine  Agency^  in  order  to  accompliili 
the  mighty  Change  ? 

Befides,  Effedlual  Calling'  ,is  compared  in  Scrip- 
ture to  thofe  wonderful  Works  that  are  peculiar  to 
God  himfelf.  It  is  called  a  New  Creation^  and  a 
ReJurreBion  from  the  Dead  -,  nay,  'tis  compared  to 
the  mighty  Power  of  God,  which  was  v/rought  in 
Chrift  when  he  was  raifed  from  the  dead.  Eph.  i.  19. 

If  then  we  will  ipeak  the  Language  of  Scripture, 
we  mufi:  conclude,  that  it  is  God  alone  who  calls 
Men  effedually  into  a  State  of  Salvation,  and  that 
except  they  are  bo?yt  of  Water ^  aiid  of  the  Spirit ^ 
they  cannot  enter  into  the  Kingdom  of  God, 

Thirdly^  We  are  now  to  confider  the  Properties 
by  which  this  Call  of  the  Spirit  is  defcribed.   And, 

1.  \l  is  Secret,  God  does  not  call  Sinners  with  an 
audible  Voice,  but  by  fecret  and  powerful  Impref- 
fions  upon  their  Souls;  As  the  things  of  a  ma7i 
hioweth  no  man^  but  the  Spirit  of  a  man  that  is  in 
him  ;  even  fo  the  things  of  God  Imoweth  no  man^ 
but  the  Spirit  of  God,  i  Cor.  ii.  11.     The  word  of 

Vol.  L  C  c  the 


386  EffeSiual  Callings 

the  Gofpel  founds  alike  upon  the  Ears  pf  all  the 
Hearers,  but  does  not  equally  affed:   their  Hearts  : 
For  to  fome  (fays  the  Apoflle,)  we  are  a  Savour  of 
Life  to  Life,  and    to  others  a  Savour  of  Death  to 
peath  ;  and  whence  can  this  arife  but   from  the  fe- 
cret  and  powerful  Impreffions  of  the  Holy  Spirit  ? 
What  other  Reafon  can  be  given  why  the  fame  Ser- 
mon fl:iould  enter  the  Heart  of  one  Hearer,  when 
it  hardens,  or  at  leaft  makes  no  confiderable  Impref- 
•/ions  upon  another  ?  Can  this  arife  meerly  from  the 
Force  of  Words,  or  the   different  Difpofition  and 
Temper  of  the  Mind  ?  Was  there  any  good  Difpo- 
fition   towards  our  Saviour  in  the   Heart  of  Saul, 
when  he  was  travelling  to  Damafcus,  to  perfecutc 
the  Saints,  and  bring  them  bound  to  yerufalem  ? 
Or  in  thofe  of  St.  Peter's  Hearers,  who  had   cruci- 
fied.the  Lord  of  Life  and  Glory,  and  yet  were  prick- 
ed to  the  Heart  by  his  awakening  Sermon  ?  The 
Change  mujft  therefore  arife  from  the  Lifluences   of 
that  Spirit,  w^ho  can  fpeak  divine  Life  into  a  dead 
Sinner,  in  a  manner  that  no  Ear  can  hear,  nor  Eye 
difcern  -,  for  the  Kingdom  of  God  cometh  not   with 
Obfcrvation^  that  is^  the   Kifigdom  of  God  within 
you,  Luke  xvii.  20,  21. 

2.  It  is  •:iperjbnal  Call ;  Minifters  draw  the  Bow 
at  a  venture,  but  the  Spirit  of  God  directs  the  Ar- 
row to  the  Brcail  where  it  is  to  enter.  Saul  was 
fingled  out  from  the  reft  of  his  Company  who  were 
travelling  with  liim  to  Da?najcus^  and  heard  a  Voice 
direded  to  himfelf,  faying,  Saul,  Saul,  why  perfe- 
cuteft  thou  me  ?  v/hen  they  that  were  with  him 
heard  not  tlie  Voice  that  ipake.  Indeed  this  was 
an  extraordinary  Cafe  ;  but  if  God  has  chofen  cer-- 
tain  Perfom  to  Salvation,  ilich  muft  be  effed:ually 
called  ;  or  if  He  has  given  any  to  Chrift  as  his  pe- 
culiar 


Ser.  XX.  with  its  Ff^uits.  387 

culiar  Charge,  they  muft  be  brought  in  ;  for  he 
liath  fiiid,  that  of  all  that  the  Father  has  given 
hiniy  He  will  lofe  nothing  ;  and  when  He  gives  up 
the  Kingdom  to  the  Father,  he  will  appear  at  the 
head  of  his  whole  myftical  Body,  and  fay.  Behold 
ly  and  the  Children  that  God  has  given  ?ne, 

3.  Effedlual  Calling  is  under  the  direction  of  the 
fovereign  Will  and  Tleafiire  of  God^  as  to  the  Tijne, 
and  Manner^  and  Means  of  it.  Some  are  called 
into  the  Vineyard  at  the  third  hour  •  others  at  the 
iixth,  and  others  not  till  the  eleventh  hour.*  Some, 
like  good  Obadiah^  have  feared  the  Lord  from  their 
Youth,  or  like  young  Timothy^  from  Children  have 
been  acquainted  with  the  Holy  Scriptures ;  when 
others  are  born  out  of  due  feafon.  The  Manner  of 
God's  calling  men  into  the  Kingdom  of  Grace  is  no 
leis  various  :  Some  are  drawn  with  the  Cords  of  Love, 
and  like  little  Samuel  c^iU  hardly  diflinguifli  the  Voice, 
or  declare  at  what  time  or  manner  the  happy  Change 
began  ,  others  have  been  called  in  a  more  remarka- 
ble manner,  and  like  the  Goaler  have  been  ftruck  to 
the  Ground,  and  made  to  cry  out  trembling  and  a- 
ftonifhed.  What  JIdall  I  do  to  he  faved?  The  like 
Variety  may  be  obferved  in  the  Means  of  efFed:ual 
Calling :  Some  have  been  awakened  by  a  Sermon, 
others  by  a  remarkable  Providence  :  Some  by  read- 
ing the  Holy  Scriptures,  or  Books  of  Devotion  ;  and 
others  by  religious  Converfation,  Meditation,  and 
Prayers  ;  Examples  of  which,  are  upon  Record  in 
Scripture,  and  in  the  Lives  of  the  Saints  in  the  feve- 
ral  Ages  of  the  Church  :  And  therefore  we  may  ven- 
ture to  apply  the  Words  of  our  Saviour  to  this  Argu- 
ment, John  iii.  8.  The  Wind  bloweth  where  it  liftethy 
and  thou  hear  eji  the  found  thereof^  but  canji  not  tell 
C  c  2  whence 


388  EffeSlual  CalUng^ 

whence  it  cometh^  nor  whither  it  goeth  ;  Jo  is   every 
one  that  is  born  of  the  Spirit. 

4.  Ettedual  Calling  is  without  any  regard  to  our 
Works  :  fo  fays  the  Apoftle  in  the  Text,  He  has  cal- 
led us  not  according  to  our  Works.     If  God  had  cal- 
led men  for  the  fake  of  their  good  Works,   then  the 
wife  Philofophers,  and  ancient  Moralifts  would  cer- 
tainly have  been  preferred  to  a  number  of  poor  Fifher- 
men  3  whereas  the  Scripture  fays,  not  many  Wife  7nen 
cftcr  the  Flefi^  nor  many  Mighty.^  nor  many  Noble 
are  called ;  and  our  Saviour  gives  thanks  to  his  Fa- 
ther, becaufe  He  had  hid  thefe  things  from  the  wife 
and  prudent,  and  revealed  them  to  Babes.     God  is 
pleafed  fometimes  to  call  the  very  chief  of  Sinners, 
and  fuch  as  are  firtheft  from  the  Kingdom  of  Hea- 
ven, as,  Mary  Magdalen,  and  thofe  Members  of  the 
Church  of  Corinth,  who  were  fo  far  from  being  dif- 
pofed  or  prepared  for  the  Grace  of  God,  that  to  the 
very  time  of  their  Converfion  they  were  Fornicators^ 
Idolaters,  Adulterers,  Effeminate,  Thieves,  Covetous, 
Drunkards,  Revilers  ami  Extortio?2ers  ;  and  yet  by 
the  ejffe(5lual  Working  of  divine  Grace   they  were 
wa/hed  and  faJiBified  and  juflified  in  the  Name  of 
the  Lord  Jefus,  and  by  the  Spirit  of  God.  i  Cor.  vi. 
10,  II.     Bat  thefe  remarkable  Inftances  of  Conver- 
fion are  not  defio-ned  to  encourage  men  to  continue 
in  a  Courfe  of  Sin  and  Impiety,  but  to  prevent  De- 
fpair,  and  to  encourage  a  ijpcedy  Repentance  in  thofe 
who  have  been  fo  unhappy  as  to  abufe  the  divine  Pa- 
tience for  a  long  time  ;  By  Grace   therefore  we  are 
faved  thro  Faith,  and  that  not  of  our  felves.\  it  is 
the  gift  of  God,  7iot  of  works,  left  any  man  fould 
boajl. 

5.  Theeffedual  Calling  of  the  Holy  Spirit  is  al- 
ivaysJucceJsfuL     He  ihives  fometimes  with  Sinners 

by 


Ser.  XX.         with  its  Fruits*  389 

by  his  Word  and  Providences  without  Effed  5  but 
when  he  comes  to  accompHih  the  Purpofes  of  divine 
Grace  upon  the  Heart  of  a  chofen  Vejfel^  He  rides 
conquering,  and  to  conquer,  and  makes  all  Oppofi- 
tion  fall  before  him.  Tho*  the  flubborn  Sinner  may 
frequently  have  grieved  the  Holy  Spirit,  and  ftifled 
his  common  Operations  :  Tho'  he  may  have  fet  at 
nought  his  Counfels  and  Reproofs,  yet  when  the  fet 
time  to  favour  him  is  come,  the  Spirit  by  his  almighty 
Arm  will  beat  down  every  high  Imagination,  and 
make  every  Mountain  a  Plain,  according  to  the  Pro- 
phecy, Zach,  iv.  6,  7.  JVho  art  thou^  0  great  Moiin* 
taiji  ?  Before  Ze?^ubabel  thou  fialt  become  a  Plaitty 
and  HeJJ:aU  bying  forth  the  Head-ftone  thereof  with 
Shoutings^  crying  Grace^  Grace  to  it.  Then  the 
Eyes  of  the  Blind  Ihall  be  opened,  and  the  Ears  of 
the  Deaf  unftopped  ;  the  Creature  fliall  be  made 
willing,  and  the  great  Revolution  in  the  Soul  of  man, 
fuperior  to  the  feeble  Powers  of  Nature,  fhall  be  ac- 
compliflied  at  once,  not  by  Might  nor  by  Power^  but 
Ipy  the  Spirit  of  the  Lord. 

Fourthh^  We  are  to  confider  the  Fruits  and  Con- 
fequences  of  effeBual  Calling  ,  which  may  be  repre- 
fented  with  advantage,  by  comparing  the  fad  State  of 
Mankind  before  their  being  received  into  the  King- 
dom of  Grace,  with  their  happy  Condition  after- 
wards. 

Before  their  Converfion  they  v/ere  in  a  State  of 
Darknefs,  Slavery,  Corruption  and  Death  3  now  they 
are  delivered  from  all  this  Mifery,  and  made  Parta- 
kers of  the  Privileges  of  the  Children  of  God.  But 
the  more  immediate  Confequeno^s  of  effectual  Cal- 
ling may  be  comprehended  under  thefe  three  Parti- 
culars. 

C  c  3  X.  The 


3  g  o  EffeSiual  Callings 

I.  The  firft  is,  Regeneration^  or  tho ?2ew  Nature. 
For  as  by  the  Offence  of  One,  Judgment  came  up- 
on all  men  to  Condemnation  ^  even  fo,  when  men 
are  effedually  called,  the  free  Gift  comes  upon  them 
to  Juftification  of  Life  ;  the  Sentence  of  Death  is 
then  reverfed  ;  there  being  no  Condemnation  to  them 
that  arc  in  Chrifi  J  ejus  ^  becaufe  the  Law  of  the 
Spirit  of  Life^  or  the  new  Life  given  them  by  him^ 
has  made  them  free  from  the  Law  of  Sin  and  Death. 
Rom.  viii.  i,  2.  Our  Sins  are  thai  pardoned,  and 
by  virtue  of  our  Intereft  in  the  atonement  of  our 
great  High-Prieft,  we  are  juflified  from  all  things 
Irom  which  we  could  not  be  juftified  by  the  Law  of 
Mofes. 

Moreover,  when  we  pafs  thro*  the  new  Birth ^  the 
Powers  of  the  Soul  are  quickned  and  changed  3  the 
Principles  of  all  heavenly  Graces  and  Virtues  are  im- 
planted ;  and  the  Byafs  of  the  Affections  turned  to- 
wards God  and  things  above  3  in  a  word,  no  fooner 
are  we  born  again,  but  old  things  within  us  pafs  ^- 
nvay\  behold  all  things  become  new,  2  Cor.  v.  \y. 
and  we  are  reftored  in  part  to  that  divine  Image  in 
which  our  firft  Parents  were  created.  As  the  Spirit 
of  God,  by  moving  upon  the  Face  of  the  Chaos, 
brought  the*Woild  into  the  beautiful  Order  in  which 
we  now  fee  it,  by  the  fame  almighty  Influence  up- 
oci  the  Hearts  of  Men,  He  forms  the  new  Crea- 
ture, commanding  Light  to  (liine  into  the  dark 
Mind,  regulating  the  Will  and  Affections,  quickning 
our  feeble  Powers,  and  affifting  them  in  the  dif- 
charge  of  ther;  Duty.  Men  may  reform  fome  Ir- 
regularities of  Life  by  the  Improvements  of  Reafon 
and  Refolution  ;  but  no  man  can  cliange  his  own 
Nature,  or  infufe  the  divine  Life  into  his  Soul. 

2.  San^i^ 


Ser.  XX.       nsoith  its  Fruits.  391 

2.  SanBification  by  tl^  Holy  Spirit  is  another  Con- 
fequence  of  efFe6lual  Calling,  Pie  hath  faved  us,  and 
called  us  with  an  holy  Calling  5  the  Kingdom  of  Sa- 
tan, into  which  all  Mankind  are  born,  is  full  of  Im- 
piety, and  the  Subjedls  of  it  are  Enemies  to  God  by 
wicked  Works  y  but  Chrift  has  fet  up  another  King- 
dom in  this  World,  the  Subjeds  of  which   are  an, 
holy  Nation^  and  a  peculiar  People  zealous  of  good 
Works,     When  Perfons  enter  into   this  Kingdom, 
they  return  to  their  Duty,  and  become  the  obedient 
Subjedts  of  him  who  has  bought  them  with  his 
Blood.     Then  the  Image  of  God  and  Holinefs  be- 
gins to  revive  ;  Corruptions  are  mortified,  and  the 
Love  of  God  and  Religion  gains  ground  :  The  work 
of  Sandlification  is  Progre/Jive  -,  it  begins  at  Conver- 
lion,  but  will  not  be  perfected  'till  we  come  to  Glo- 
ry ;  the  Habits  of  Vice  will  not  be  entirely  deftroy- 
ed  at  once,  but  Grace  and  the  new    Creature  will 
prevail  by  degrees  3  for  every  one  that  is  born  of  God 
over  Cometh  the  worlds  and  this  is  the  Victory  by  which 
we  overcome^  even  our  Faith,     'Tis  the  diflinguifh- 
ing  Character  of  all  who  are  effe<5tually  called,  that 
they  are  Saints^  that   is,  holy  Perfons,  being  called 
to  Virtue  as  well  as   to  Glory  5  the  new  Principle 
within  them  will  influence  their  Lives,  and  diipofe 
them  to  a  chearful  Compliance   with  every  part  of 
their  Duty.     The  Service  of  God  will   appear  not 
only  reafonable  but  delightful,  for  there  is  a  Beauty 
in  Holinefs,  which  ftrikes  the  Mind  of  a  real  Chri- 
ftian  with  eager  delires  after  the  largeft  meafures  of 
conformity  to  God.     The  Morality  of  the  Heathens 
did  not  carry  them  this  length  3  for  tho'  their  wife 
Men  commended  the    Pradice  of  Virtue,  and  ex- 
pofed  the  Vices   of  the  Age  in  which   they  lived, 
they  had  no  Notion  of  inward  Religion  or  a  change  ' 

C  c  4  of 


3  9  2  'EffeSiual  CaUing^ 

of  Heart,  which  is  the  diftinguifliing  Charader  of 
Go/pel  SanBification^  and  without  which  no  man 
can  fee  the  Lord. 

3.  A  certain  ProfpcB  of  Salvation,  He  hath 
faved  us,  (fays  my  Text)  that  is,  defigned  us  for 
Salvation  ;  and  in  order  to  this,  has  called  us  with 
an  holy  Calling :  There  is  a  Chain  of  Salvation  which 
begins  in  the  divine  Purpofe,  and  fecures  the  final 
Happinefs  of  thofe  who  come  within  the  Compafs 
of  it,  whom  he  predeftinates^  them  he  calls ;  and 
whom  he  calls ^  them  he  jujlijies -,  and  whom  he  jujii^, 
fies,  them  he  alfo  glorifies,  Rom.  viii.  30.  'Tis  not 
'^in  the  power  of  Satan  or  his  Emiffarics  to  pluck  a 
Believer  out  of  the  Kingdom  of  Grace  ;  they  may 
diflurb  his  Peace,  and  give  him  many  a  deadly 
Wound,  but  fhall  not  be  fufFered  to  deflroy  his  Ti- 
tle to  eternal  Life,  becaufe  the  great  Advocate  and 
Interceffor  of  his  Church  is  always  praying  that  his 
Peoples  Faith  may  not  fail,  and.  by  his  Interefl  in  the 
Court  of  Heaven  has  engaged  the  Powers  of  the 
Godhead  on  their  fide ;  My  Father  that  gave  them 
me  is  greater  than  all^  and  none  is  able  to  pluck  them 
out  of  my  Fathers  hand,  John  x.' 29.  What  an 
unfpealiable  Privilege  then  is  effedlual  Calling  !  which 
not  only  delivers  us  from  all  the  miferable  EfFeds  of 
the  Fall  of  cur  firft  Parents,  but  recovers  us  to  the 
divine  Favour,  reftores  us  to  his  Image,  and  fccures 
the  Poffefiion  of  eternal  Life  and  Happinefs. 

We  proceed  to  make  fome  praftical  Remarks  on 
this  Difcourfe  3  and, 

Firfl^  We  may  obferve  that  the  DoBrine  of  ef- 

feBual  Callings  as  it  has  been  explained^  is    720t  /;?- 

confiftent  with  any  of  the  moral  Pe?feBions  of  God, 

neither  with  his  Just  I CE,  Goodness,  Sincerity 

^         ""  or 


Ser.  XX.       with  its  Fruits.  393 

or  Truth  :  If  it  were,  it  could  be  no  Doftrineof 
Revelation  ;  becaufe  God  cannot  deny  himfelf,  nor 
renounce  any  of  his  efiential  Attributes,  But  cer- 
tainly it  cannot  be  inconfiflent  with  the  "Jujlice  of 
God  to  bejftow  undeferved  Favqur^  on  fome  of  his 
Creatures,  when  He  does  no  real  Injury  to  the  reft ; 
may  he  not  do  what  he  will  with  his  own  ?  We  al- 
low this  in  the  Diftribution  of  temporal  Bleffings, 
and  why  not  in  Spiritual  ?  Surely  God  may  be  mer- 
ciful to  whom  He  will  be  iperciful,  and  have  Com- 
paffion  on  vvhom  he  will  have  Compaffion,  when  he 
deals  with  the  reft  of  his  Creatures  in  a  moft  righte- 
ous and  equitable  manner,  according  to  their  Deferts. 

Nor  is  it  inconliftent  with  Goodness,  for  all  Man- 
i:ind  having  forfeited  the  divine  Favour,  and  expofed 
themfelves  to  his  Wrath,  He  might  referve  them  all 
with  the  fallen  Angels,  under  Chains  of  Darknels, 
to  the  Judgment  of  the  great  Day  :  But  if  He  is 
pleafed  to  fhew  Mercy  to  fome,  and  bring  them  in- 
to a  ftate  of  Salvation  by  a  Redeemer,  what  reafon 
have  the  reft  to  complain  ?  efpecially  when  He  has 
Ihevv^ed  his  good-v/ill  to  all  that  enjoy  tlie  Gofpel, 
by  affording  them  fbch  means  and  advantages,^  that 
it  will  be  their  own  fault  if  they  are  not  happy ;  for 
this  will  be  the  Condemnation  of  the  unbelieving 
World,  that  they  will  not  come  to  Chrift  that  they 
may  have  Life. 

And  thus  w^e  may  reconcile  the  effectual  Calling 
oi  Jb??ie^  with  the  Sincerity  and  T^rutb  of  God,  in 
fending  Invitations  and  Offers  of  Grace  to  all  isoho 
fa  under  the  Gofpel ;  for  tho'  it  is  not  in  Men's  own 
power  to  convert  themfelves,  fufficient  Affiftance  may 
be  had  from  Chrift,  in  whom  it  has  pleafed  the  Fa^ 
ther  that  all  ficllnefs  fhould  dwell.  But  it  may  be 
replied^  Will  the  Redeemer  of  i\Jankind  give  his 

Spirit 


394  EffeBual  Callings 

Spirit  and  Grace  to  them  that  apply  for  them  witli 
fincere  Importunity  ?  Yes  certainly,  for  whojbever 
comes  to  kirn  He  will  in  no  wife  cajl  out  ;  and.  If  ye 
beijig  evil  know  how  to  give  good  Gifts  to  your  Chil- 
dren^ how  much  more  Jha II  your  heavenly  Father  give 
the  holy  Spirit  to  them  that  asJz  him'?  Luke  xi.  i  o,  13. 
To  impeach  the  Sincerity  of  God  in  the  Offers  o£ 
his  Grace,  is  neither  better  nor  worfe  than  to  make 
him  a  Lyar ;  but  is  there  any  Inconfiflency  between 
his  fecuring  the  Salvation  of  fome  by  effedual  Cal- 
ling 5  and  leaving  others  to  make  Vi^hat  ufe  they  w^ill 
of  the  common  Offers  of  his  Grace  in  the  Cofpel  ? 
May  he  not  invite  all,  fo  as  to  leave  them  without 
excufe,  and  yet  pov/erfully  conftrain  fome  to  come 
in  ?  Let  not  therefore  the  fecure  Sinner  deceive  him- 
felf  with  falfe  Reafbnings  about  the  Decrees  of  God, 
nor  imagine  that  the  Spirit  is  to  do  every  thing,  and 
himfelf  nothing  3  but  let  him  ftrive  to  enter  in  at  the 
ftreight  Gate,  and  make  the  befl:  ufe  of  his  Powers, 
calling  in  tlie  aids  of  divine  Grace,  that  he  may  lay 
hold  of  eternal  Life ;  for  no  Man  will  be  able  to 
plead  in  excufe  of  his  Infidelity,  that  he  did  his  ut~. 
mofl:,  but  was  denied  the  neceffiry  Afliftance  for  his 
Salvation  3  but  this  will  be  the  Condemnation  of  e- 
very  unbelieving  impenitent  Sinner,  that  he  loved 
darknefs  rather  than  light ^  becaiife  his  Deeds  were 
evil. 

Secondly^  This  Dcflrine  gives  Encouragement  to 
all  forts  of  Sinners,  to  wait  at  Wifdom's  Gates,  and 
to  knock  at  tl^e  Polls  of  her  Doors ;  for  who  can  tell 
but  one  time  or  otlier  he  may  be  eflectually  called  ? 
Attend  therefore  to  Read  in  a;,  to  Exhortation  and 
Prayer  :  Be  conflant  in  publick  Vv^orfhip,  for  there 
the  Spirit  works  with  the  Word,  and  very  often  makes 
it  powerful  lo  Salvatioa  ^  Remember  the  multitude 

•of 


Ser.  XX.       with  its  Fruits.  395 

of  impotent  Folks,  of  Blind,  of  Halt,  and  of  Wi- 
thered that  lay  by  the  Side  of  the  Pool  olBethefda^ 
waiting  for  the  moving  of  the  Waters ;  For  (fays  the 
Evangelift)  an  Angel  went  down  at  a  certain  Seafoa 
and  troubled  the  VVaters,  and  whofoever  firft  ftept 
in  after  the  troubling  of  the  Waters,  was  healed.  Pa- 
tience and  Diligence  are  neceffary  to  our  obtaining 
the  Grace  of  God  ;  but  in  vain  do  Men  expedt  to 
be  effedually  called,  that  feldom  or  never  come  under 
the  means  of  Grace  5  or  that  look  their  Faces  in  the 
Glafs  of  the  Word,  but  go  away  and  forget  what 
manner  of  Perfons  they  are.  If  we  are  earneft  in 
our  Purfuits  of  eternal  Life,  we  (liall  hear  the  Word 
with  Diligence,  and  follow  it  with  Prayer  :  We  fhall 
imprefs  it  upon  our  Minds  by  Meditation,  and  endea- 
vour that  by  beholding  as  in  a  Glafs  the  Glory  of  the 
Lord,  we  may  be  changed  into  the  fame  Image  from 
Glory  to  Glory  as  by  the  Spirit  of  the  Lord.  Blejfed 
are  they  that  watch  daily  at  Wifdonis  Gafes^  after 
this  manner,  and  wait  at  the  Pofts  of  her  Doors^  for 
thefe  will  in  due  i\vnQfi?id  Lfe^  and  obtain  favour  of 
the  Lord, 

Thirdly,  Learn  hence,  that  the  Succefs  of  the  Gof^ 
pel  depends  upon  the  concurrent  Agency  of  the  Di- 
vine Spirit.  Paul  may  plant,  and  Apollos  water, 
but  God  gives  the  Increafe  5  Minifters  may  awaken 
your  natural  Powers,  and  caufe  a  fliaking  among  the 
dry  Bones ;  but  'tis  the  Holy  Spirit  that  mufl  breathe 
into  them  the  Breath  of  Life.  The  v/ift  Philofo- 
phers  and  ancient  Moralifts  were  more  fufceptive  of 
Reafon  and  Argument  than  the  common  People,  and 
yet  Thefe  did  not  receive  the  Gofpel.  Let  Minirters 
therefore  and  People  pray  earneftly  for  the  Prefence 
and  Operations  of  the  Holy  Spirit  with  the  Ordinan- 
ces 


39^  'EffeSiual  Calling. 

ces  of  the  Gofpel,  that  it  may  be  faid  from  time  to 
time,  this  and  that  Man  was  born  there. 

Fourthly^  Let  fuch  as  are  effectually  called  into 
the  Kingdom  and  Grace  of  Chrift,  acknowledge 
their  Obligations  to  God,  and  give  him  the  Glory ; 
for  'tis  He  that  has  called  you  with  an  holy  Callings 
and  has  done  it,  not  for  the  fake  of  your  Deferts, 
but  according  to  his  Purpofe  and  Grace  which  was 
given  you  in  Chrift  Jefus  before  the  World  began. 
Confider  what  a  miferable  State  you  are  called  out 
of,  and  what  a  glorious  Proipe(fl  is  now  before  you  : 
You  are  called  from  Death  to  Life  ;  from  Darknefs 
to  Light,  from  Sin  to  Holinefs,  from  Bondage  to 
Liberty,  and  from  Hell  to  Heaven.  O  glorious  and 
happy  Change  !  You  who  in  time  paft  was  an  Ene- 
my, a  Rebel,  and  under  the  Curfe  of  Almighty 
God,  are  now  reconciled  by  the  Blood  of  Jefus,  cal- 
led effeftually  by  his  Grace,  adopted  into  his  Fami- 
ly, and  made  an  Heir  of  the  Kingdom  of  Heaven. 
Stand  upon  the  Shore,  O  Chriftian,  and  look  back 
with  Wonder  at  the  Shipwreck  thou  haft  efcaped, 
while  Thoufands  of  thy  Fellow-Creatures  are  car- 
ried away  by  the  Floods  of  the  wrath  of  God,  into 
the  Lake  that  burns  with  Fire  and  Brimftone  j  and 
then  look  forward  towards  the  Land  of  Joy  and 
Happinefs  that  is  before  thee  ;  and  let  the  overflow- 
ings of  a  thankful  Heart  break  forth  in  the  Lan- 
guage of  the  Pfalmift,  Pfal.  Ixxxvi.  12,  13.  I  will 
praife  thee^  O  Lord  my  God,  with  all  my  Hearty 
and  I  will  glorijy  thy  Name  for  evermore  \  for  great 
is  thy  Mercy  towards  me,  and  thou  haji  redeemed 
my  Soul  from  the  lowcjl  Hell. 

SERMON 


(  397  ) 


SERMON   XXL 

Pardon   of   Sin,    Juftification   and 
Adoptione 


Romans  III.  24,  25. 

Being juji'ified freely  by  his  Grace ^  thro  the  "Redemp- 
tion that  is  in  jfefiis  Chrijl ;  who^n  God  hath  fet 
forth  to  be   a   Propitiation   thro    Faith  in  his 


Jon 
Blood,  - 


THE  principal  Defign  of  the  former  Part  of 
this  Epiftle  is  to  prove,  that  Jews  a?id  Gen-^ 
tiles  are  all  under  Sin^  or  that  all  the  World  is  be- 
come guilty  before  God^  and  that  therefore  by  the 
Deeds  of  the  Law^  there  jloall  no  Fleflo  be  jujiifed 
in  his  Sights  ver.  19,  20.  Hereupon  the  Apoftle 
proceeds  to  fpeak  of  the  Gofpel-Way  of  Recovery 
and  Salvation,  both  for  the  Jew  and  Ge?2tile,  thro* 
Faith  in  Chrift,  and  the  Righteoufnefs  brought  in 
by  him  :  ver.  21,  22.  But  now  the  Right eoujnefs  of 
God^  without  the^Law  is  manifefied^  being  witneff'ed 
by  the  Law,  or  by  the  Writings  of  Mofes,  a?2d  the 
Prophets  ;  even  the  Righteoufnefs  of  God,  which  is 
by  Faith  of  Jefus  Chrijl  unto  all,  and  upon  all  them 
that  believe  \  for  there  is  no  difference  :  The  Jew 

in 


39 5  Pardon  of  Sin^ 

in  this  cafe  has  no  advantage  of  the  Gentile  ;  for  all 
havefmned,  and  come  Jhort  of  the  Glory  of  Gody 
ver.  23.  And  therefore,  if  any  are  brought  into  a 
State  of  Salvation,  it  muft  be  in  the  gracious  Me- 
thod of  the  Gofpel,  Bei?ig  jtiftified  freely  by  his 
Grace ^  thro  the  Redemption  that  is  in  Jefus  Chrijl ; 
who?n  God  hath  fet  forth  to  he  a  Propitiation^  thro* 
Faith  in  his  Blood.     In  thefe  Words  we  have, 

I.  The  Benefit  Ipoken  of,  and  that  is  "Jufiifi- 
cation. 

II.  Its  original  Springs  or  fi?jl  moving  Caufe  j 
they;'6'^  Grace  of  God. 

III.  Its  jneritorious^  or  procuring  Caufe  ;  the  Re^ 
demption  that  is  in  Jefus  Chr^. 

IV.  'The  Ordination  of  Gc?^  about  it  ;  he  hath  fet 
forth  Chrijl  to  be  a  Propitiation,     And, 

V.  The  Way,  in  which  we  are  made  Partakers  of 
it  'y  thro  Faith  in  his  Blood, 

Our  Difcourfe  will  proceed  upon  thefe  leveral 
Points  in  their  order,  as  God  Ihall  affift  us.  We 
begin  with, 

I.  The  Benefit  fpoken  of,  and  that  is  Jufiifi- 
cation. 

Juftification  is  a  Law-term,  fignifying  a  judicial 
Difcharge  of  one  who  has  been  accufed  of  a  Crime. 
This  is  the  proper  Scnfc  of  the  Word,  and  the  Senfe 
in  which  the  Scripture  ufes  it,  Dcut.  xxv.  i .  If 
there  be  a  Controverfy  between  Men,  and  they  come 
unto  Judgmefit,  that  the  Judges  7nay  judge  them^ 
then  they  fdall  jnftify  the  righteous,  and  condemn  the 
'wicked.  And,  He  that  jufiifieth  the  wicked,  and  he 
that  condemneth  thejuft^  even  they  both  are  abomiria- 

I  tion 


Ser.  XXI.  yujltjication  and  Adoption.  399 

ttoji  to  the  Lord,  Prov.  xvii.  1 5.  If  an  accufed  Per- 
fon  is  innocent  of  the  Crime  laid  to  his  Charge,  no- 
thing more  is  neceflary  to  his  Juftification,  than  up- 
on legal  Evidence  to  pronounce  or  declare  him  to  be 
fo :  But  if  he  is  guilty,  and  comes  under  a  Law- 
fentence  of  Condemnation,  a  legal  Declaration  of  a 
Pardon,  and  of  a  reflored  Right  to  forfeited  Privi- 
leges, muft  be  his  Juftification  ;  and  even  this  can 
hardly  be  called  J  aitification,  unlels  it  proceed  upon 
terms  of  Righteoufnefs. 

This  is  the  cafe  of  thofe,  vv^hom  God  juftifies  y  they 
were  all  tmgodh^  and  what  things  foever  the  Law 
/aid,  it  /aid  to  them  :  Rom.  iv.  5.  And  therefore, 
Gofpel-juftification,  which  is  Juftification  of  Life^ 
includes  Forgivenefs  of  Sins,  and  Reftoration  to  Fa- 
vour, or  Acceptance  with  God  to  eternal  Life,  in  a 
way  of  Righteoufnefs.  And,  Adoption  being  one 
part  of  my  appointed  Subjedl,  we  may  not  impro- 
perly confider  it,  as  (landing  in  clofe  Connexion  with 
this  Benefit, 

I.  In  Juftification  there  is  the  Forgivenefs  of 
Sins, 

This  the  Apoftle  intimates  in  the  Words  imme- 
diately after  our  Text,  where  God  is  faid  to  dec/are 
his  Righteoufnefs  for  the  RemiJJion  of  Si?2S,  Sin  is  a 
Tranfgreffion  of  the  Law,  and  Forgivenefs  of  Sin 
does  not  make  it  ceafe  to  be  a  Tranfgreflion,  or  to  be 
lefs  criminal,  or  lefs  offenfive  and  provoking  to  God 
in  its  own  nature,  than  it  was  before  ;  for  the  very 
Notion  of  Forgivenefs  fuppofes  an  Oftence,  but  it 
takes  off'  the  Law-fentence,  which  condemned  us, 
and  releafes  us  from  Law-obligation  to  wrath^  oa 
Sin's  account.  It  is  God's  not  charging  it  upon  us, 
and  condemning  us  for  it ;  or  it  is  bis  not  imputing 

it 


40  o  Pardon  df  Sifij 

it  to  us,  fo  as  to  deal  \5dth  us  according  to  Its  Deme-^ 
rit.  Stephen  ?>  Prayer  for  his  Enemies,  Lord,  lay  7zot 
this  fm  to  their  charge.  Ads  vii.  60.  is  of  the  fame 
Import  with  Chrifl's  Prayer  for  his  Crucifiers,  Fa-^ 
ther  forgive  them,  Luke  xxiii.  34.  Hence  Pardon 
of  Sin  is  fome times  reprefented,  as  God's  not  mark^ 
i?2g  Iniquity,  and  ?20t  entering  iitto  Judgment  with 
us  :  Pial.  cxxx.  3.  and  cxliii.  2.  At  other  times  it  is 
-•  called  his  blotting  out  our  TranfgreJJions,  his  cajling 
them  behind  his  Back^  If.  xliii.  2  c.  and  xxxviii.  17. 
paffing  them  by,  and  cajiing  them  into  the  Depths  of 
the  Sea,  Mic.  vii.  18,  19.  and  his  being  merciful  to 
cur  Unrighteoufneffes,  and  re?7iembring  our  Sins  and 
Iniquities  no  more,  Heb.  viii.  12.  And,  in  the  Chap- 
ter after  our  Text,  it  is  defcrib^d  by  God's  covering, 
and  not  imputing  Sin  3  BleJJcd  are  they  "whofe  Ini- 
quities are  forgiven,  and  whofe  Sins  are  covered ; 
Blefjed  is  the  ?nan  to  whom  the  Lord  will  not  impute 
Sin.  Rom.  iv.  7,  8. 

None  of  thefe  Expreffions  ate  to  be  underftood  as 
any  way  detracting  from  God's  Omnifcience,  or  from 
his  deteftation  of  Sin  ;  for  that  would  be  utterly  in- 
confiflent  with  the  infinite  Perfedion  of  his  Know- 
ledge and  Reditude :  But  they  are  to  be  confider'd 
with  refped  to  his  proceeding,  as  a  Creditor,  or  as  a 
Judge,  in  not  exading  our  Debts  upon  us,  nor  deal- 
ing with  us  according  to  our  Sins :  He  paffes  them 
by,  as  if  they  never  had  been  con  traded  or  com- 
mitted againft  him.  And  this  is  the  Senfe  of  his  gra- 
cious Declaration,  where  he  fays,  I'he  Iniquity  of 
Ifrael  foall  be  fought  for,  cfnd  there  pall  be  none  5  and 
the  Sins  of  Judah,  a?id  they  jh all  riot  be  found  ;  for  I 
will  pardon  them-,  whom  I  referve.  Jer.  1.  20.  O  how 
full  and  perfed  is  God's  Pardon  !  tie  forgives  all 
Trejpafjcs ',  Col, 'iu  13.  Lhere  is  now  no  Condemna- 
tion 


Ser.  XXI.  Jujiijication  and  Adoption.  401 

tion  to  them  that  are  i?i  Chriji  Jefus  3  Rom.  viii.  r. 
nor  Jhall  they  come  into  Condemnation  ;  for  they  are 
pafjed  from  Death  unto  Life,  John  v.  24. 

2.  In  Juftification  there  is  a  Rejioration  to  God's 
Favour,  or  Acceptance  with  him  to  eternal  Life. 

This  is  more  than  bare  Forgivenefs,  or  than  a  bare 
Reftoration  to  former  Privileges  which  were  forfeit- 
ed. A  King  may  pardon  a  Criminal,  and  reftcre 
him  to  former  Privileges,  tho*  we  don*t  ufe  to  fay 
that  he  accepts  him  as  Righteous,  and  juftifies  him  j 
and  tho'  he  don't  make  him  a  chief  Favourite^  and 
exalt  him  to  the  highefi  Hof2ours  of  his  Court :.  And 
a  Creditor  may  forgive  a  Bankrupt,  and  difcharge 
him  from  Prifon,  tho'  he  don't  enrich  him,  or  feew 
him  any  other  Favour. 

If  God  had  merely  pardoned  Sin,  the  mod  that 
a  bare  Pardon  could  have  reftored,  would  have  been 
only  the  uncertain  ftate  of  Probation,  from  which 
w^e  fell ;  for  Adam  himfelf,  before  the  Fall,  was 
neither  properly  juflified  nor  condemned :  He  had 
not  acquired  a  Right  to  Life ;  nor  could  he,  by  the 
Terms  of  the  Covenant  he  was  under,  have  been 
accounted  righteous  in  Law,  fo  as  to  have  a  Claim 
to  Life,  till  he  Ihould  have  perfedly  fulhll'd  the 
whole  Courfe  of  Obedience  prefcribed  to  him  in  his 
ftate  of  Probation  :  But  he  was  condemned  upon 
his  firft  Tranfgreffion,  and  we  now  are  involved  in 
Guilt  and  Condemnation  with  him  ;  for  fudgment 
was  by  one  to  the  Condemnation  of  all  men.  Rom.  v. 
16,  18. 

But  Gofpel -juftification  don't  barely  take  off  the 
Guilt  of  Sin,  and  reverfe  the  Sentence  of  Condem- 
nation by  a  Pardon,  and  fo  reftore  us  to  a  State  of 
Probation^  which  might  iflue  in  a  State  of  Con- 
demnation again.     It  likewife  pronounces   us    righ- 

VoL,  I.  D  d  tcous. 


40  2  Pardo?2  of  Siny 

teous,  and  brings  us  into  a  State  of  prefent  and  perfo- 
nal  Acceptance  with  God  to  eternal  Life,  whereby 
wc  have,  according  to  the  Conftitution  of  the  Gof- 
pel,  a  fure,  an  adlual,  and  abiding  Claim  to  it :  It 
brings  us  into  a  nev/  and  compleat  Title  to  Life,  be- 
yond what  Man  ever  had  before,  and  into  greater 
Nearncfs  to  God,  and  higher  Dignities  and  BlefTings- 
in  his  Favour  and  Love,  than  belonged  to  the  firft 
Covenant,  for  the  Tranfgreffion  of  v/Iiich  we  were 
condemned.  Chrijl  is  come^.  that  we  freight  have 
Life ^  and  might  have  it  more  abundantly.  John  x.  lo. 
And  he  that  believes  in  him  hath  everlafing  Life. 
Chap.  iii.  36.  T^he  free  Gift  comes  upon  lis  to  JU" 
flification  of  Life^  and  we  Jhall  reign  in  Life^  by  ■ 
Qjie  Chrijl  Jefiis.  Rom.  v.  17,  18.  And  whom  God 
juftifies^  them  He  alfo  glorifies.  Chap.  viii.  30. 
Hence, 

3.  \\\  clofe  Connexion  with  Juftification,  flands 
the  Adoption  of  Sons. 

There  is  indeed  a  Difference  in  the  precife  No- 
tions v/C  have  of  Juftification,.  and  Adoption  5  one 
is  the  Ad  of  God  as  a  Judge,,  and  the  otlier  as  a 
Father  ;  by  one  we  are  discharged  from  Condemna- 
tion, and  accepted  as  righteous,  and  by  the  other  we 
are  made  the  Children  of  God,  and  Joint-heirs  with 
his  eternal  Son  -,  by  one  we  are  taken  into  God's 
Favour,  and  by  the  other  into  his  Family.  But  A- 
doption  may  be  looked  upon,  at  leaft,  as  an  Appen- 
dage to  Juftification  ;  for  ^tis  by  our  being  juftified, 
that  we  come  into  a  Right  to  all  the  Honours  and 
Privileges  of  Adoption.  And  as  Adoption  is  a  re- 
lative Blefiing,  perhaps  it  may  not  be  improper  to 
lay,  tliat  it  is  included  in  Juftification  :  For  what  is 
Adoption,  but  God's  gracioufly  accepting  us  as  his 
Children  in  Chrift,  and  making  us  Heirs  of  eternal 

Glory 


Ser.  XXI.  Jujiijication  a?2d^ciopiion.  403 

Glory  in  his  Right,  and  together  with  him  ?  Hefent 
forth  his  So?2^  made  of  a  Wonian^  made  under  the 
Law^  that  he  might  redeem  the?n  ^ivho  were  under 
the  Law^  that  we  might  receive  the  Adoption  of 
Sons  :  Gal.  iv.  4,  5.  And  as  many  as  received  him ^ 
to  them  gave  he  Poiver  to  become  the  Sons  of  God^ 
even  to  them  that  believe  on  his  Name,  John  i.  12. 

He  likewife  gives  them  a  noble  Patrimony  wor- 
thy of  the  Dignity  to  which  he  raifes  them  ;  for  if 
Children,  then  Heirs  ;  Heirs  of  God,  a?id  Joints 
heirs  with  Chrijl,  Rom.  viii.  18.  And  O  who  can 
conceive  the  Riches  of  the  Glory  of  that  Inheri- 
tance, which  he  has  adopted  them  to,  and  will  put 
them  in  pofTeffion  of !  All  the  Honours,  Excellen- 
cies and  Delights,  that  will  attend  the  glorious  Re- 
furre(ftion  of  the  Juft,  are  only  the  Confummation 
of  our  Adoption,  which  is  called  the  Redemption  of 
the  Body,  Rom.  viii.  23.  Having  thus  taken  a  View 
of  the  Benefit  Ipoken  of,  we  go  on  to  confider, 

II.  Its  origi?ial  Spring,  oxfirfi  moving  Caufe,  and 
that  is  the  free  Grace  of  God,  We  are  jujiified 
freely  by  his  Grace, 

Grace  fignifies  God's  free  Favour  unto  the  Exclu- 
fion  of  all  Merit  of  our  Works,  as  the  Apoflle 
ftates  the  Notion  of  it,  faying,  If  by  Grace,  then 
it  is  no  more  of  Works,  otherwife  Grace  is  7io  ??2ore 
Grace  -,  but  if  it  be  of  Works,  then  it  is  ?20  more 
Grace,  otherwife  Work  is  no  more  Work.  Rom.  xi.  6. 
But  feft  we  (hould  take  the  Term  Grace  in  fome 
laxer  Senfe,  as  it  is  concerned  in  our  Juflifxation 
it  is  further  faid  in  our  Text  to  be  freely  by  his 
Grace,  to  exclude  all  Conceit,  as  if  there  were  any 
thing  in  us,  for  which  this  Favour  of  God  is  extend- 
ed to  us.  And  in  the  following  Chapter,  the  Apoftle 
D  d  2  excludes 


4.04  Pardon  of  Sin^ 

excludes  all  our  Works  from  having  any  Share  in 
our  Title  to  this  BleHing,  that  the  Reward  may  be 
reckoned  to  be  of  Grace,  and  not  of  Debt ;  and  fpeaks 
'  of  God! sju/iifying  tbe  Ungodly,  to  iliew  what  their 
Charader  was,  till  he  juftitied  them.  Rom,  iv.  2 — 5. 
And  what  but  Grace  could  move  him  to  juftify  Per- 
fons  of  that   Character  ?  Accordingly  in   the   next 
Chapter,  he  fcems  to  ftrain  the  Powers  of  Language 
to  fet  out  the  Freenefs,  and  the  Riches  of  this  Grace, 
calling  it  the  Grace  of  God,  and  the  Gft  by  Grace^ 
which  has  abounded  unto  many,  and  the  free  Gft, 
in  delivering  from  many  Offences  unto  fuftification. 
Chap.  V.  J  5,  16. 

If  therefore  we  have  Forgivenefs  of  Sins,  it  is  ac- 
cording to  the  Riches  of  his  Grace  :  Eph.  i.  7.    The 
greater  and  the  lefTer  Sinner  having  nothing  to  pay, 
he  frankly  forgives  them  both:  Luke  vii.  42.     And 
having  no  Worthinefs  or  Merit  in  themfelves  to  in- 
duce his  Favour,  he  blotteth  out  their  Tranlgrefjions 
for  his  own  fake,  and  will  not  remember  their  Sim  ; 
If.  xliii.  25.     If  we  are  juftified,  'tis  intirely  by  his 
Grace,  that  we  might  be  made  Heirs  according  to 
the  hope  of  eternal  Life,  Tit.  iii.  7.     And  if  God 
takes  us  into  the  number  of  his  Sons  and  Daughters, 
He  predefiinated  us  to  the  Adoption  of  Children  by 
Jefus  Chrifl  to  himfelf,  according  to  the  Good-plea- 
fure  of  his  fFill,  to  the  Rraife  of  the   Glory  of  his 
Grace,  Eph.  i.  5,  6. 

The  Grace  of  Adoption  is  fo  high  an  Inftance  of 
God's  Love,  that  the  Apollle  fohn  fpeaks  of  it  with 
holy  Surprize,  faying,  Behold,  what  manner  of  Love 
the  Father  hath  bejlowed  upon  us,  that  we  Jhould  be 
called  tbe  Sons  of  God  I  Confidering  what  we  had 
made  ourfelves  by  Sin,  how  provoking  and  odious, 
how  guilty  and  how  vile,  God  might  have  faid  with 

Scorn 


Ser.  XXI.  yujtification  and  Adoption.  405 

Scorn  and  Deteftation  to  the  Apoftate  Race,  one  and 
all,  HowJJmUIpiit  thee  among  the  Children?  And 
yet  he  fays,  in  the  Greatnefs  of  his  Love  to  his  Peo- 
ple, thou  Jhalt  call  me  my  Father,  and  jJ: alt  not 
turn  away  from  me.  Jer.  iii.  19. 

Thus  all,  that  can  be  reckoned  to  our  Juftifica- 
tion,  is  every  where  afcribed  intirely  to  God's  Grace, 
and  to  the  Riches  and  Freenefs  of  his  Grace.  But 
as  this  may  feem  to  be  inconfiftent  with  the  Rights 
of  his  Juftice,  Holinefs  and  Truth,  and  with  the 
Honour  of  his  Law  and  Government  5  and  as  many 
Objedlions  on  this  account  might  be  apt  to  rife  in  the 
Mind  of  an  awaken'd  guilty  Sinner,  to  difcourage 
his  Hopes  of  ever  obtaining  this  Benefit,  therefore 
we  have 

in.  Its  meritorious  or  procuring  Caufe,  and  that 
is  the  Redemption  that  is  in  "J ejus  Chrijl, 

Redemption,  properly  fpeaking,  is  a  Deliverance 
obtained  by  Price,  and  the  Redemption  here  fpoken 
of  is  evidently  of  this  Kind  -,  for  it  is  tlie  Redemp- 
tion that  is  in  J  ejus  Chrifi.  It  is  in  him,  as  its  ori- 
ginal Subjedt  ;  he  paid  the  Price,  the  Honour  of  it 
belongs  to  him,  and  all  the  Merit  of  it  refides  in 
him,  that  it  may  be  applied  in  God's  Way  and  Time 
to  us ;  and  it  is  fuch  a  Redemption,  as  includes  a 
Propitiation  thro'  Faith  in  his  Blood ;  Eph.  i.  7. 
Hence  in  other  Places  it  is  called  Redemption  thro 
his  Blood ;  and  Redemption  by  the  precious  Blood  of 
Chriji,  I  Pet.  i.  18,  19.  He  laiddoivn  his  Life  for 
his  Sheep,  John  x.  15.  2inA  gave  his  Life  a  Ranfo?n 
for  77iany  \  Matt.  xx.  28.  and  thereby  he  obtained 
eternal  Redemption  for  us  ;  Heb.  ix.  12.  This  is  the 
Redemption  that  is  in  Jefus  Chrift,  thro'  which  God 
juftifies  us  freely  by  his  Grace,  fo  as  at  the  fame  time 

D  d  3  to 


40  6  Pardon  of  Sin^ 

to  declare  his  Righteoufnefs^  that  he  77iight  he  jujl  and 
the  Juliifier  of  him  ivho  believes  in  J  ejus.  Hereby 
the  Demands  of  God*s  Juftice  are  fecured,  together 
with  the  Glory  of  his  Grace,  that  he  might  do  no 
Injury  to  himfelf  and  to  his  Law,  whilft  he  extends 
the  Riches  of  liis  Mercy  to  us. 

But,  as  we  have  feen  that  Juflification  is  more  than 
a  bare  Pardon  ;  fo,  I  apprehend,  that  more  was  ne- 
ceffaiy  to  procure  it  in  a  way  of  ik&r/V,  than  a  bare 
Atonement  for  Sin  ;  and  that  therefore  this  Redemp- 
tion includes  the  whole  of  that  Right eoujhejs  of  God ^ 
ivhich  is  by  Faith  of  fefus  Chrifl^  unto  all  and  upon 
all  them  that  believe^  as  the  Apoftle  had  expreft  it  in 
the  Verfe  next  but  one  before  our  Text.  (i;.  23.)  If 
we  were  only  forgiven,  and  fo  reftored  by  Juflifica- 
tion to  a  State  of  Probation,  which  Man  was  in  be- 
fore the  Fall,  and  in  which  he  had  not  acquired  a 
Right  to  Life,  nor  could  be  properly  faid  to  be  juAi- 
iied  i  the  Atonement  of  Chrift  by  his  Blood  would 
have  been  all  thaX  Juftice  could  have  infilled  on  for 
this  Purpofe :  But,  as  in  Gofpel-juftification  we  are 
brought  into  a  State  of  Acceptance  with  God,  are 
deemed  righteous  in  Law,  and  adlually  entitled  to 
eternal  Life,  which  could  not  be  faid  of  Man  in  the 
State  from  which  he  fell,  Juftice  required  that  a  per- 
fedt  Righteoufnefs,  confifting  of  finlels  Obedience  to 
the  Precepts  of  the  Law,  as  well  as  of  fuffering  its 
Curfe,  ftiould  be  fulfilled  for  us,  as  in  our  Room 
and  Stead,  and  fliould  be  placed  to  our  Account,  or 
imputed  to  us  for  Juftification  unto  eternal  Life. 

Accordingly  it   became  Chrift  to  fulfil  all   Righ- 

teoufnefs :  Matt.  iii.  1 5.     He  came  720t  to  de/iroy,  but 

to  fulfil  the  LaWy   declaring  that  ////  Heaven  and 

Ea?'th  pafsy  one  Jot  or  Tittle  fiould  in  no  wife  pafs 

from  the  Law^  till  all  were  fulfilled.  Chap.  v.  1 7, 

18. 


Ser.  XXL  yujiijication  and  Adoption.  407 

1 8.  Hence  we  are  not  only  laid  to  be  jujiified  by 
his  Blood,  beciiife  that  was  the  principal,  and  finiflv- 
ing  Part  of  the  Redemption  he  wrought  out,  when 
he  became  obedient  unto  the  Death  of  the  Cro/s  ;  but 
we  are  likewife  told,  that  as  by  one  Mans  Difohedi^ 
€nce  many  lioere  made  Sinners^  Jo  by  the  Obedience  of 
one  Jljall  many  be  made  or  conilituted  j^ighteous  -, 
Rom.  V.  19.  and  that  Chriji  is  the  end  of  the  Law 
for  Right eoifiefs^  to  every  one  that  believeth.  Chap. 
X.  4.  And  on  this  account  he  is  called  the  Lord 
our  Right eoufnefs^  Jen  xxiii.  6.  In  him  we  have 
Righteoufnefs,  zwAare  juftified,  Ifa.  xlv.  24,  25.  And 
he  is  ?nade  of  God  Right eoufiefs  to  us,  l  Cor.  i.  30,. 
All  this  is  included  in  tlie  Redemption  thro'  which 
we  are  juilified,  in  Correipondence  to  the  Debt  we 
■owed  to  God,  and  to  the  feveral  Benefits  that  2:0 
into  our  Juffiiication. 

If  any  bcreuf>on  fliouid  aslv,  how  the  Merit  of 
Chrift^s  Obedience  and  Death,  and  the  Freenefs  of 
God^s  Grace  can  be  reconciled  in  our  Juftification  ? 
The  Anfwer  in  a  few  Words  is,  that  'tis  all  entirely' 
free  to  iis^  tho'  Chriji  paid  a  full  Price  for  it :  For 
we  neither  wrought  out  nor  procured  this  Redemp- 
tion for  our  felves  ;  nor  did  we  deferve  that  it  Ihould 
be  procured  for  us :  Nay,  could  we  have  provided 
•one  to  give  himfelf  a  Ranfom  for  us,  God  might 
juftly  have  refufed  to  admit  of  a  Subflitute,  clpe- 
oially  of  one  fo  dear  to  himfelf  as  the  Son  of  his 
Love,  and  might  have  infiilied  that  we,  the  hateful 
Offenders,  fhould  bear  the  juft  Puni(]m:ient  of  our 
own  Iniquities.  And  yet  fuch  are  the  Riches  of  his 
Grace,  that  he  not  only  admitted  of  this,  but  from 
his  own  meer  Motion,  appointed,  provided  and  ac- 
cepted his  only-begotten  Son,  to  give  his  Life  a  Ran- 
fom for  us  ;  He  made  him  to  be  Sin  for  us,  that  we 

D  d  4  7mght 


40  8  Pardon  of  Sin^ 

might  be  made  the  Righteoufnefs  of  God  in  him. 
And  the  fame  Grace  has  laid  out  the  Way  of  making 
over  his  Righteoufnefs  to  us ;  and  gives  us  the  Faith 
whereby  we  are  made  Partakers  of  it. 

So  that  with  regard  to  us,  Juilification  is  as  abfo^ 
lutely  free,  as  if  there  were  no  Purchafe  of  it  made 
for  us :  And  the  Glory  of  God*s  Grace  fhines  with 
moi-e  furprizing  and  endearing  Eminence,  in  deliver- 
ing up  an  only  hegotteyi,  and  infinitely  beloved  Son, 
to  the  deepeft  Humiliation  in  our  Nature,  and  to  the 
worft  of  Deaths,  that  it  might  make  its  Way  to  us, 
than  if  he  had  pardoned  and  juftified  us  by  a  meer 
A6t  of  fovereign  Will  and  Pleafure  ;  or  on  the  Ac- 
count of  a  lefs  valuable  Pvedemption,  than  that  which 
is  in  Chrift.     Hence,  we  have 

IV.  The  Ordination  of  God  about  it.  He  hath 
fet  Cbriji  forth  to  be  a  Propitiation, 

It  is  his  own  gracious  Ad:  and  Deed.  The  Word 
■  i^^xccr^fioo)  here  rendered  Propitiation,  figniiies  the 
Mercy-Seat,  where  God  fhew'd  himfelf  propitious 
to  his  People,  with  a  manifeft  Reference  to  his  be-- 
ing  appealed  by  a  propitiatory  Sacrifice,  whofe  Blood 
was  fprinkled  upon  the  Mercy-Seat  in  the  great  Day 
of  Atonement  ;  accordingly  Chrift  is  fiid  to  be  the 
Propitiation,  i  John  ii.  2.  and  iv.  lo.  ('Aao-^o?)  the 
appeafing  Sacrifice,  or  the  Atonement /or  our  Sins. 
And  God  hath  Jet  him  forth,  as  fuch  :  The  Word 
(iir^oiOtlo)  here  tranflated  fet  forth,  fignifies  to  pur- 
pofe,  to  propoje,  zr\A  to  prefer -,  and  may  intimate 
the  three  following  things. 

I.  God  hath  purpofed  in  himfelf,  that  Clirift  fliould 
be  a  Propitiation  for  Sin. 

He  appointed  him  to  this  in  his  eternal  Counfels, 
tLC  cor  ding  to  his  Good-pleafure  ivhich  he  purpofed  in 


Ser.  XXI.  "Jujltjication  and  Adoption.  409 

himfelf.  Eph.  i.  9.     And    Chrift  was  foreordained 
before  the  Foundation  of  the  Word,  to  redeem   us  by 
his  precious  Blood,  i  Pet.  i.  18,  19,  20.     Thus  the 
Remedy  was  provided  in  the  gracious  Purpofe  of  God, 
before  the  Difeafe,  that  needed  it,  came  upon  us ; 
the  Saviour  was  appointed  from  all  Eternity,  before 
we  became  Sinners  5  and  the  Grace  of  Redemption 
had  a  Place  in  the  Heart  of  God,  before  the  Wicked- 
nefs  of  a  Revolt  had  a  Place  in  the  Heart  of  Man  : 
And  all  this  gracious  Appointment  was  made  con- 
cerning us  under  the  cleareft  Forefight,  how  guilty, 
.vile  and  provoking,  how  miferable  and  helplefs  we 
{hould  make  ourfelves  by  Sin  :  O  wonderful  Grace, 
that  was  thus  beforehand  in  its  rich  Defigns  to   loft 
Sinners  !  God  herein  prevented  us  with  his  Love. 
Hence, 

2.  He  has  exhibited  and  propcfed  Chrifl  to  us,  to 
be  a  Propitiation, 

He  fet  him  forth  beforehand,  as  fuch,  in  the  Pro- 
mifes,  Types  and  Prophecies  of  the  old  Teftament ; 
and  fo  witneffed  to  him  by  the  Law  and  the  Pro- 
phets.  V,  21.  Mo&swrcteofhi/n.  John  v.  46.  Yea, 
to  him  give  all  the  Prophets  witnefs^  that  thro   his 
Name,  whofoever  believeth  in  him,  fall  receive  Re- 
mi  ffion  of  Sins.  Adsx.  43.     And  when   the  Fidnefs 
of  Time  was  come,  God  adually  exhibited  him  in  ^ 
theFlefh,  he  fentforth  fis  Son  made  of  a  Woman, 
made  under  the  Law,  to  redeem  them  who  were  un- 
der the  Law,  that  we  might  receive  ihe  Adoption  of 
Sons,  Gal.  iv.  4,  5.     Then  the  great  Decree  broke 
forth,  and  the  promifed  Saviour  came  to  take  away 
Sin  by  the  Sacrifice  of  himfelf.     And  he  is  now  fet 
forth'^as  a  Propitiation  in  the  clear  Difcoveries  which 
are  made  of  him  in  the  Gofpel ;  He   is  manifejled 
in  thefe  loft  TimeSy  who  was  foreordaified  before  the 

Foundation 


41  o  Pardon  of  Sin^ 

Foundation  of  the  World:  i  Pet.  i.  20.  And  that 
Right eoiijhefi  of  God^  which  was  witnejjed  by  the 
haw  and  the  Prophets^  is  now  more  openly  tn ant fejled 
by  the  Gofpel.  Rom.  iii.  21.  Here  Jefus  Chrift  is 
evidently  fet  forth  amongji  us,  as  crucified  \  Gal.  iii.  i. 
And  all  the  Lines  of  the  Goipel  meet  and  centre  in 
him.  I  Cor,  i.  23.  and  ii.  2.  Here  the  Nature  and 
Delign  of  his  Death  ^re  fet  before  us,  as  he  oncefuf- 
feredfor  Sins,  the  Juji  for  the  ufijufi,  that  he  might 
bring  us  to  God:  1  Pet. iii.  18.  And  this  is  propo- 
fed  to  our  Faith,  for  the  Remiffion  of  our  Sins,  and 
Acceptance  with  God  to  eternal  Life  3  for  herein  is 
the  Right eoifnefs  of  God  revealed  from  Faith  to 
Faith,  Rom.  i.  17.  To  us  is  the  Word  of  this  Sal- 
vation fent,  with  Aflurances  of  Pardon  and  Juftiii- 
cation  to  every  one  that  believes  in  Chrift  ^  for  ihro^ 
him  is  preached  to  us  the  Forgivenefs  of  Sins,  a?2d  by 
him  all  that  believe  are  juflified  from  all  Things^ 
from  which  they  could  not  be  jufiified  by  the  Law  of 
Mofes.  Adls  xiii.  38  —40.     Hence, 

3.  God  has /r^^rr^"^  Chrift,  as  a  Propitiation,  to. 
all  Thing's  elfe. 

Sin  had  brought  us  all  under  Condemnation,  as 
the  Apoftle  had  prov'd  in  the  foregoing  Difcourfe  : 
Hence  a  Propitiation  was  neceflary  to  obtain  a  Dif- 
charge  from  it ;  and  God  has  provided  one,  which 
he  prefers  to  all  that  ever  cou'd  have  been  na- 
med or  imagined,  one  of  infinite  V/orth  and  Dig- 
nity, and  one  every  way  anfwerable  to  his  righteous 
Demands,  and  his  gracious  Defigns  for  bringing 
us  back  again  into  Favour  with  him.  There  is 
none  like  this,  and  none  that  God  wou'd  accept  as 
a  Propitiation  befides  it :  The  Sacrifices  under  the 
Law  cou'd  not  poffibly  take  away  Sin,  God  did  7iot 
appro'-^e  of  thenij  nor  take  any  Pkafure  in  them  for 

that 


^^^.IC^.  Jujitjication  and  Adoption.  411 

that  Purpofe  ;  but  Chrift  cajne  to  do  his  Will^  in  of- 
fering his  Body  o?2ce  for  all,  Heb.   X.  4 10.     In 

^him  his  Soul  is  well  pleas' d-y  and  his  Offering  for 
Atonement,  is  an  Offer iiig  and  Sacrifice  of  a  JhjDeet- 
fmelling  Savour  to  God.  Eph.  v.  2.  Yea,  this  Of- 
fering was  fo  highly  acceptable  to  him,  that  he  chofe 
to  take  Satisfadtion  to  his  Juftice  in  this  Way,  ra- 
ther than  feek  it  in  the  Deftrucftion  of  the  Sinner 
himfelf :  Hence  he  is  Gracious  unto  him^  and  fays  ^ 
deliver  him  from  going  down  to  the  Pit  ,  for  I  have 
found  a  Ranjbm,  Job  xxxiii.  24.  This  brings  us  to 
the  lafl  Thing  in  our  Text,  which  is, 

V.  ^he  Way  in  which  we  are  made  Partakers  of 
this  Benefit  3  and  that  is,  thro'  Faith  in  his  Blood. 

It  will  be  of  no  faving  Advantage  to  us,  to  hear 
of  God's  juftifying  freely  by  his  Grace,  thro'  the  Re- 
demption that  is  in  Jefus  Chrift,  or  of  his  fettin^' 
him  forth  to  be  a  Propitiation,  unlefs  we  know  the 
way  of  deriving  its  Virtue,  that  it  may  terminate  up- 
on our  felves.  No  Remedy  can  take  efted:,  unlefs 
it  be  applied  -,  an  Atonement  made  by  anotlier,  can*t 
be  effectual  to  the  Remiffion  of  our  Sins,  unlefs  it 
is  accepted  for  us  and  placed  to  our  Account  ;  and 
^  the  Righteoufnefs  of  another  can't  anfwer  for  us,  to 
difcharge  us  from  Guilt  and  Condemnation,  and  fet 
us  in  a  ftate  of  Peace  and  Acceptance  with  God,  un- 
lefs it  is  made  over  or  imputed  to  us  for  Righteouf- 
nefs. And  this,  our  Text  tells  us,  is  thj^d  Faith  in 
Chrifi's  Bloody  or  by  believing  in  him,  as  he  is  fet 
forth  to  be  a  Propitiation.  We  are  fometimes  faid 
to  h^jujllfied  by  Gods  Grace ^  to  lead  us  to  the  ori- 
ginal Spring  or  firft  moving  Caufe  of  our  Juftiiica- 
tion ;  and  at  other  times,  to  be  juftifcd  by  Chrift^ 
and  to  be  ju/lified  by  his  Bloody  to  lead  us  to  the 

meritorious 


412  Pardon  of  Sin^ 

meritorious  prccaring  Caufe  of  it,  or  to  that,  on  the 
account  of  which  we  are  jurtified  :  But  at  other 
f  mcs  we  are  faid  to  be  jujlified  by  Faith ^  and  by  the 
Faith  of  Chrifi^  and  not  by  the  Works  of  the  Law^ 
to  lead  us  to  the  Gofpel-Conftitution,  as  to  the  Way 
of  God's  Appointment,  in  which  we  come  to  be 
partakers  of  Chrift,  and  to  have  his  Righteoufnels 
made  over  to  us  for  Juftification. 

God  from  Eternity  decreed  to  juftify  his  Eled:  in 
this  way  -,  and  they  may  be  faid  to  be  funda7nentally 
or  vif^tuaUy  juftify'd  at  the  Refurredlion  of  Chrift, 
he,  as  their  Head  and  Surety,  being  then  diicharg- 
cd  :  But  it  is  very  improper  and  unfcripiural  to  fay, 
that  they  are  pcrfonally  and  aBiially  juftiried  before 
they  believe  ;  for  then  their  Juftification  wou'd  pre- 
cede their  effectual  Calling,  contrary  to  the  Order, 
in  which  the  Apoflle  puts  them.  Rom.  viii.  3  o.  Hence 
the  Scripture,  w^hich  is  the  Rule  of  Judgment,  pro- 
nounces Believers,  and  fuch  only,  to  be  juftined.  It 
abundantly  fpcaks  of  all  Unbelievers  without  Ex- 
ception, as  under  the  Law,  and  guilty  before  God, 
and  as  in  a  State  of  Condemnation  and  Wrath  5  and 
fpeaks  of  Juftihcation  as  a  future  Benefit,  which 
Jhoiild  come  unto  fuch  of  them  as-fliou'd  believe. 
It  is  one  Gcd^  who  shall  jujiify  the  Circumcifion 
by  Faith^  and  the  Uncirciuncijion  thro'  Faith,  Rom. 
iii.  30.  Right  con fncfs  shall  be  imputed  to  them^ 
if  they  believe^  &c.  Chap.  iv.  24.  As  by  one  Mans 
F)  if  obedience  many  were  made  Sinners  \  fo  by  the 
Obedience  of  one  ^nAi^i,  ?nany  be  made  righteous. 
Chap.  v.  19.  By  his  Kno^a: ledge  shall  ?ny  righ- 
teous Servant  jujlify  ma?iy.  In  the  Lord  shall  all 
the  Seed  of  Ili'ael  be  jujlified  and  glory,  Ifa.  liii.  il. 
and  xlv.  25.  hx\^  the  Scripture  for  ejdrc^  that  God 
WOULD  jnjlify  the  Heathen  thro"  Faith.  Gal.  iii.  8. 
'      ' '  All 


Ser.  XXI.  J ujlification  and  Adoption.  413 

All  this  fpeaks  of  the  Benefit  it  felf^  whicli  fliou'd 
come  upon  them  by  Imputation'  of  Righteoufncis, 
and  not  barely  of  the  Manifeflation  of  it.  For  all 
other  Graces  and  evangelical  Obedience,  as  well  as 
Faith,  are  Evidences  of  our  Juftification ;  and  yet 
we  are  not  faid  to  be  juftified  by  them  before  God, 
but  by  Fairh,  to  the  Exclufion  of  every  Thing  elie 
found  in  us,  or  done  by  us  -,  nor  doth  our  Evidence 
ordinarily  come  in  by  the  firft  Ad  of  Faith,  but  af- 
ter it.  After  ye  believed  ye  were  fealed^  &;c.  Eoh.  i. 
13.  And  the  ILvidence  of  Juftification,  fo  far  as  'tis 
brought  in  by  Faith,  is  more  or  lefs  perfect  according 
to  the  Degrees  of  our  Faith  ;  but  llirely  the  Jufti- 
fication by  Faidi,  which  the  Scripture  fo  much 
fpeaks  of,  is  not  fuch  a  defedive  and  variable  Thing. 

And  'tis  plain  to  me,  the  Apoftle  muft  mean  more 
than  a  Manifeftation,  when  he  faid.  Gal.  ii.  16. 
Knowing  that  a  Ma?i  is  notjujlified  by  the  Works  of 
the  Law^  but  by  the  Faith  of  Jefus  Chrift^  even  we 
have  believed  in  Jefus  Chriji^  that  we  might  be  ju- 
ftified by,  the  Faith  of  Chrift^  a?id  not  by  the  IVorks 
of  the  Law  ;  for  by  the  Works  of  the  Law  fiall  720 
Fief  J  be  julHfyd,  or  juftifyd  in  Gods  fight  ^  as  it  is 
PfaL  cxliii.  2.  the  Place  referred  to,  and  Rom,  iii.  20. 
another  Quotation  of  it.  It  cou  d  not  be  faid  that 
they  knew  good  Works  were  of  no  ufe  to  mamfcfi 
their  Juftification  ;  but  they  were  aiTured  in  then^.- 
felves,  by  the  Convidtion  of  God's  Spirit,  that  their 
State  under  the  Law  was  a  State  of  Condemnation, 
and  that  no  Works  of  their  ov/n  cou'd  ever  iuftify 
them  in  God's  Sight ;  and  therefore  they  belicv'd  in 
Chrift,  that  they  might  be  delivcr'd  from  that  dread- 
ful State,  and  be  jultiiied  thro'  Faith  in  him,  or  ;/;- 
ft i fed  by  him,  as  it  follows  'u.  17.  And  this  is  ufu- 
ally  the  Senfe  of  Things,  that  is  fix'd  upon  the  Con- 

fciencc 


414  Pardon  of  Stn^ 

fcience  of  a  convinced  Sinner,  when  he  is  concerned 
about  believing  in  Chrift,  for  Righteoufnefs  to  Eter- 
nal Life.  We  muft  therefore,  as  far  as  I  fee,  ei- 
ther rob  the  Spirit  of  the  Glory  of  this  part  of  his 
Work  in  convincing  of  Sin  and  of  Righteoufnefs, 
and  fay  that  the  Sinner  is  therein  under  a  Miftake, 
and  under  a  Delufion  of  his  own,  or  of  Satan's ;  or 
elfe  we  muft  allow  that  the  Convidion  is  juft,  and 
that,  as  the  Holy  Spirit  caufes  him  to  apprehend  con- 
cerning himfelf,  he  really  is  in  a  State  of  Condem- 
nation, till  he  believes  in  Chrift,  and  that  'tis  only 
thro'  Faith  in  him  that  he  can  be  juftified. 

Upon  the  whole,  we  may  conclude  from  the 
Scripture- Account  of  this  Matter,  that  unlefs  a  Man 
be  juftified  by  the  Faith  of  Chrift,  the  Sentence  of 
Juftification  is  not  pronounced  upon  him  in  the  Word 
of  God ;  and  if  'tis  never  pronounced  upon  him  in 
God's  Word,  he  never  will  bejuftified  at  God's  Bar, 
whatever  he  may  imagine  concerning  himfelf :  But 
if  he  hath  true  Faith  in  Chrift's  Blood,  he  is,  and 
for  ever  fliall  be,  juftified  by  the  Word,  and  at  the 
Bar  of  God,  tho'  he  fometimes  may  not  be  fo  at  the 
Bar  of  his  own  Confcience,  or  may  not  have  the 
Evidence  of  it  in  himfelf. 

A  few  practical  Remarks  on  what  has  been  of- 
fer'd,  ftiall  clofe  the  prefent  Difcourfe. 

REMARKS, 

I .  This  gives  us  a  lively  View  of  the  great  Evil 
of  Shi,  and  the  exceeding  Riches  of  God's  Grace, 

How  defperately  malignant  muft  Sin  be  in  it  felf, 
and  how  highly  provoking  to  God,  that  Grace  muft 
make  its  Way  thro'  the  Blood  of  Chrift,  if  itwou'd 
deliver  us  from  it ;  that  the  beloved  Son  of  God 
himfelf  muft  obey  and  fuffer,  bleed  and  die,  to  an- 

fwer 


Ser.  XXI.  Jujlijication  and  Adoption.  415 

fwer  the  Demands  of  Juftice,  and  fet  Grace,  at  li- 
berty to  diftribute  Pardons,  and  receive  us  to  Fa- 
vour !  And  oh  how  exceeding  glorious  and  endear- 
ing muft  that  Grace  be,  which  wou'd  work  thro' 
all  this  Difficulty,  and  be  at  all  this  high  Expencc, 
to  appoint,  provide  and  accept  the  great  Ranfom^ 
and  place  it  to  the  account  of  Sinners,  that  they 
might  bejuflified  thro'  Faith  in  the  Blood  of  Jefus! 

How  odious  then  lliou*d  all  Iniquity  appear  in  our 
Eyes,  that  we  may  be  deeply  humbled  for  it,  may 
have  no  manner  of  Friendfhip  or  Fellowfliip  with 
it,  but  may  entirely  abandon  it,  and  depart  from  it  \ 
And  how  fliou'd  we  admire  and  rejoice  in  the  ex- 
ceeding Abundance  of  Divine  Grace  !  How  fhou'd 
we  prize  and  exalt  it,  as  the  rich  Fountain  of  all 
Forgivenefs  and  Acceptance  with  God,  and  of  all 
the  Bleffings  that  come  in  with  Juftification  of  Life ! 
But, 

2.  Here  is  no  room  for  any  to  encourage  them-- 
Jehes  with  Hopes  of  Pardon  and  Acceptance  with 
Gody  while  they  go  on  in  Sin, 

He  that  regards  Iniquity  in  his  Heart,  and  pradli- 
fes  it  in  his  Life,  can  have  no  Claims  to  Juftification, 
by  God's  free  Grace,  thro*  the  Redemption  that  is 
in  Jefus  Chrift  :  For  he  gave  him/elf  to  redee?n  its 
Jro?n  all  Iniquity,  and  purify  to  hifiifelf  a  peculiar 
People,  zealous  of  good  Works  :  He  came  to  fave 
his  People  Jrom  their  Sins,  as  well  2i^fro?n  the  Wrath 
to  come,  and  Sin  Jlmll  not  have  Dominion  over  theniy 
ii^ho  are  not  under  the  Law,  but  under  Grace. 

Whatever  Pretences  any  may  make  to  .Faith  in 
the  Blood  of  Chrift,  it  is  not  the  Faith  of  the  Ope- 
ration of  God,  if  it  don't  purif^^  the  Heart,  work  by 
Love,  and  overcome  this  World  :  Nor  can  tliere  be 
a  ftronger  Symptom  of  Deluiion  in  a  Man's  Hopes 


41 6  Pardon  of  Siriy 

of  Acceptance  with  God  thro'  Chrift's  Redemption, 
than  his  taking  Encouragement  to  fin  that  Grace 
may  abound,  or  becaufe  it  does  abound  to  the  chief 
of  Sinners.     But, 

3.  Here  is  a  bleffed  Ground  of  Relief  for  poor  co?i- 
vinced  Sinners^  who  are  difcouraged  with  Fears ^  as 
if  there  coud  be  no  Pardon  for  their  Si?is, 

The  Freenefs  of  God's  Grace  in  juftifying  Sinners, 
thro'  the  Redemption  that  is  in  Jefus  Chrift,  opens 
a  Door  of  Hope,  O  Sinner,  for  thee  :  How  great  or 
multiplied  foever  thy  Tranfgreflions  have  been,  thy 
Cafe  is  not  defperate,  there  are  Riches  enow  in  the 
free  Grace  of  God,  and  there  is  Virtue  enough  in 
the  Blood  of  Chrift,  for  the  RemifTion  of  all  thy 
Sins ;  and  a  Flag  of  Mercy  and  Peace  is  held  out  in 
the  Gofpel,  to  encourage  thy  Returns  to  God  thro' 
Chrift,  in  Hopes  of  obtaining  it. 

Here  is  a  fovereign  Balm  for  thy  wounded  Spirit, 
a  reviving  Cordial  for  thy  fainting  Soul,  and  an  ever- 
lafting  Provifion  for  Deliverance  from  thy  Sins,  for 
Acceptance  with  God,  and  for  Help  againft  thy 
defponding  Fears.  This,  brought  home  to  thy 
Heart  by  the  Holy  Spirit,  will  put  Strength  into  it 
to  apply  with  Earneftnefs,  and  with  humble  Bold- 
nefs,  to  the  Riches  of  divine  Grace,  thro*  a  redeem- 
ing Saviour  ^  and  this  will  filence  thy  guilty  Fears, 
as  if  God  wou'd  not  be  propitious  to  thee,  or  wou'd 
not  have  mercy  upon  thee.  For  Chrift  is  able  to 
fave  to  the  uttermoil  all  that  come  unto  God  by 
him  5  and  whoever  comes,  he  will  in  no  wife  caft  him 
out. 

4.  Here  are  the  richejl  ConfoJations^  and  the  high- 
ejl  Obligations  to  thofe,  who  have  obtain'd  this 
Blefling. 

Has 


Ser.  XXI.  yujiificatton  and  Adoption.  41^ 

Has  God  jujiified  thee  freely  by  his  Grace ^  thro 
the  Redemption  that  is  tn  J  ejus  Chrifi .?  Hait  thou 
Faith  in  his  Blood  for  the  Remifrion  of  thy  Sins  ? 
And  art  thou  enrolled  amoog  his  Children  ?  Happy 
Soul !  Thou  ixt  pafj'ed  from  Death  to  Life^  and Jh  a  It 
not  come  into  Condemnation :  And  thou  tmyHJoy  in 
Cod  thro  our  Lord  fefus  Chriji^  by  whom  thou  hafl 
receivd  the  Atonement^  and  rejoice  in  Hope  of  his 
Glory  :  Thou  art  the  blefled  Man  whom  the  PJd/^ 
tniji  defcribes,  and  fhalt  be  bleifed  for  ever. 

The  great  God  is  reconciled  to  thee  by  the  Blood 
of  Jefus  ;  his  Juflice  is  no  longer  a  Bar  againft  thee, 
but  is  become  thy  Friend  to  concur  in  faving  thee, 
and  his  richeft,  tendered,  everlafting  Mercies  are  to- 
wards thee,  to  deliver  thee  from  all  thy  Sins  an  J 
Sorrows,  and  to  make  thee  compleatly  happy  for 
ever.  O  how  fhouldft  thou  exalt  this  rich,  free 
and  glorious  Grace  thro*  a  Redeemer.?.  How  fliouldft 
thou  daily  Uve  by  Faith  upon  It,  ajidlive  in  all 
holy  Obedience  anfwerable  Xo  it  ?  How  fhoaldfl 
thou  look  upon  thy  Self  as  redeemed  from  all  Ini- 
quity, that  thou  may 'ft  never  ferve  Sin,  and  as  re- 
deemed to  God  by  the  Blood  of  Chrift,  that  thou 
may'ft  ever  glorify  him  with  thy  Body  and  thy  Spi- 
rit which  are  his  ? 

Think  of  what  thou  formerly  waft  in  thy  na- 
tural State,  and  now  art  by  Grace ;  that  thou,  who 
waft  once  unrighteous^  art  now  wafi'd,  fanSifed, 
a?id  jujlifed,  in  the  Name  of  the  Lord  Jefus^  and 
by  the  Spirit  of  our  God.  i  Cor.  vi.  9,  11.  Thou 
art  hereby  form'd  for  Obedience,  as  well  as  brought 
into  a  State,  in  which  thou  may'ft  acceptably  per- 
form it.  O  !  think  whofe  thou  art,  and  whom 
thou  oughteft  to  ferve  ;  and   what  Bonds  of  Au- 

Voi*,  I,  E  e  thority 


i|.i8  Pardon  of  Sin. 

thority  and  Love  oblige  thee  to  live  to  him,  who 
was  delivered  for  thy  Offences,  and  raifed  again 
for  thy  Juftification  ;  and  who  died  for  thee,  that 
thou  mighteft  live  and  die,  not  to  thy  felf,  but  to 
him,  who  died  and  rofe  again,  that  he  might  be 
Lord  of  the  Dead,  and  the  Living. 


SERMON 


(419  ) 


SERMON     XXII. 

Peace  of  Conscience,    Hope,   and 
Holy  Joy. 


Romans  XV.  13. 

Now  the  God  qf  Hope  fill  you  with  all  Joy  and 
Peace  in  believing^  that  ye  may  abound  in  Hope ^ 
through  the  Power  of  the  Holy  Ghoji, 

THE  Apoftle  proves  in  the  foregoing  Verfes, 
that  the  Privileges  of  the  Golpel  were  not  to 
be  confined  to  the  Jews,  by  quoting  feveral  Paffages 
out  of  the  Old  Teftament,  v^hich  fpeak  of  the 
Meffiah*s  reigning  over  the  Gentiles^  in  whom  they 
ate  required  to  trujt^  and  rejoice  with  his  People. 
In  the  Text  he  addreffes  God  on  the  behalf  of  the 
Romans  profeffing  the  Chriftian  Religion,  who  were 
GentileSy  that  he  would  Jill  them  with  all  Joy  and 
Peace  in  believing^  that  they  might  abou?id  in  Hope 
through  the  Power  of  the  Holy  Ghojl.  ■  St.  Paul  di- 
redts  this  Prayer  unto  God  under  the  Character  of 
the  God  of  Hope  :  He  is  thus  filled,  either  to  de- 
note, that  he  is  the  Author  of  that  Hope  which  is 
found  in  true  Chriftians  ;  this  is  afcribed  to  him,  as 
the  Giver  of  it^  2  ThelT.  ii.  i6.  God^  even  our  Fa- 

E  e  3  ther 


42 o       Peace  of  Confciencej  Hope^ 

ther  hath  given  us  everJaJling  Confolation^  and  good. 
Hope  through  Grace  :  Or  to  fignify,  that  God-  has 
made  fiich  a  Revelation  of  himfelf  by  the  Gofpel, 
as  encourages  both  Jews  and  Gentiles  to  hope  in 
him. 

The  Divine  Glory  v^as  difplay'd  in  fo  terrible  a 
Manner,  when  the  Law  was  delivered  to  the  Chil- 
dren of  Ifrael,  as  to  leave  a  deep  Impreffion  of  Fear 
upon  the  Minds  of  thofe  who  beheld  it ;  which  was 
in  fome  meafure  communicated  to  their  Pofterity  : 
While  that  Difpenfation  was  in  force,  a  Spirit  of 
Bondage  unto  Fear  prevailed  in  them.  But  Hope  in 
God  is  very  agreeable  to  the  mild  and  gracious  Re- 
prefentation  which  the  Gofpel  gives  of  his  Excellen- 
cies :  He  appears  herein  as  the  God  of  Peace^  and 
of  all  Grace,  Yet,  fuch  is  the  Weaknefs  of  his 
Cliildren  in  this  Life,  that  they  need  his  kind  Influ- 
ences to  make  their  Souls  joyous  and  peaceful :  The 
Apoftle  therefore  intreats  God  to  fill  thofe,  to  whom 
he  writes,  with  all  Joy  and  Peace  in  Believing^  that 
is,  by  the  means  of  their  Faith  in  the  Gofpel  j  and 
that  they  might  abound  in  Hope^  through  the  power- 
ful Operation  of  the  Holy  Ghojl :  He  mentions  Be- 
lieving, and  the  Power  of  the  Holy  Ghofl,  as  having 
a  concern  herein,  to  intimate  that  the  Peace  and  Joy, 
wherewith  he  defired  they  might  be  filled  ;  and  the 
Hope,  wherein  he  prays  they  might  abound,  were 
Spiritual  and  Holy. 

It  is  my  prefent  Bufinefs  to  treat  of  Hope,  Peace 
of  Confcience,  and  Holy  Joy,  as  Golpel-Bleflings, 
which  are  beftowed  by  God  in  an  eminent  degree 
upon  his  People,  under  the  Chriftian  Difpenfation  ;' 
this  is  plainly  fuppofed  in  the  Apoflolical  Prayer  pre-' 
fixed  to  my  Difcourfe,     I  fliall  begin, 

LWith 


Ser.  XXIL       and  Holy  Joy.  421 

I.  With  Hope  ^  This  is  a  very  pleafing  and  ufeful 
Affedion  of  the  Soul ;  it  is  a  powerful  Spring  of 
Adion  5  it  mitigates  Troubles,  and,  in  refpedt  Xo  the 
Things  of  this  World,  its  Pleafures  do  often  exceed 
thofe  of  Enjoyment.  But,  that  Hope  which  is  a 
Chriftian  Grace,  is  by  far  the  rnoft  excellent,  feeing 
it  has  the  nobleft  Objedls,  and  the  fureft  Grounds. 
With  what  affedionate  Gratitude  does  the  Apoftle 
acknowledge  the  Mercy  of  God  in  granting  this  to 
fuch  as  believe  in  Jefus  Chrift?  i  Pet.  i.  3.  Blejfed 
be  the  God  and  Father  of  our  Lord  'Jefus  Chrift ^ 
which^  according  to  his  abundant  Merc)\  hath  be- 
gotten us  again  unto  a  lively  Hope.  We  read  of 
the  Patience  of  Hope^  i  TheiT.  i.  3.  it  helps  to  bear 
up  our  Spirits,  and  to  keep  us  from  fainting  in  the 
Day  of  Adverfity.  Tliis  is  compared  to  an  Anchor^ 
which  preferves  the  Soul  firm  and  fteady  amidft  the 
Tempelfe  and  Trials  of  the  prefent  World.  Hope 
is  fpoken  of  as  neceffary  to  our  Salvation.  Rom,  viii. 
24.  We  are  faved  by  Hope.  It  is  hereby  we  are  en- 
couraged to  encounter  our  fpiritual  Enemies,  and  to 
hold  on  in  the  Path  of  Life,  v/hen  furrounded  with 
Difficulties  and  Dangers.  The  Hope  of  true  Chri- . 
ftians  maketh  not  ajhamed.  Rom.  v.  5.  Shame  at- 
tends the  difappointment  of  Hope,  either  becaufe  it 
argues  an  Incapacity  to  examine  things  thoroughly, 
and  to  pals  a  right  Judgment  upon  them  ;  or  a  neg- 
led:  to  make  a  due  Enquiry,  which  is  very  fhameful, 
efpecially  in  Matters  of  great  Confequence :  And 
Hope  is  difappointed,  not  only  when  the  Things  ex- 
peded  do  not  come  to  pafs,  but  w^hen  they  do  not 
anfwer  Expedation,  or  do  not  compenfate  the  Pains 
and  Charge  we  have  been  at,  in  order  to  obtain  them. 
Now,  upon  neither  of  thefe  Accounts  fliall  the 
Hope  of  real  Believers  make  them  ailiamed.  The 
E  e  3  Happincf^ 


42  2       Peace  of  Confcience^  HopCj 

Happinefs  they  hope  for  is  well  fecured  to  them  \  and 
it  far  furpaffes  their  higheft  Expedations,  and  largeft 
Defires.  As  they  fhall  not  fall  fhort  of  Glory,  fo. 
they  fhall  find  it  in  the  Enjoyment  to  be  much 
greater,  than  they  can  now  conceive.  T^he  Suffer-- 
ings  of  this  prejent  Time  are  not  'worthy  to  be  com- 
pared with  the  Glory ^  which  flmll  he  revealed  in 
them,     A  great  deal  of  it  remains  yet  to  be  revealed. 

I  fliall  fliew  what  Provifion  is  made  in  the  New 
Teftament  for  raifing  and  fupporting  the  Hope  of 
God's  People. 

I.  Herein  the  glorious  Obje5fs  of  their  Hope  are 
fet  in  as  clear  a  Light,  as  their  prefent  Capacities  will 
bear.  The  Heaxhens  had  very  dark  and  dubious  No- 
tions of  the  future  State :  Therefore  the  Apoftle 
fpeaks  of  them,  z^havi7igno  Hope.  Eph.  ii.  12.  It 
was  the  Word  of  the  Truth  of  the  Go/pel^  that  made 
them  acquainted  with  the  Hope  which  is  laid  up  for 
them  i?i  Heaven.  Col.i.  5.  Indeed  the  Church  of  God 
was  not  wholly  ignorant  of  this  before  the  coming 
of  Chrift :  But  Heaven  was  then  reprefented  in  fuch 
a  figurative  and  typical  manner,  as  muft  unavoidably 
be  attended  with  Darknefs.  Hence  it  is  that  our  Sa- 
viour  Jefus  Chriji  is  faid,  to  have  brought  Life  and 
Immortality  to  lights  through  the  GofpeL  2  Tim.  i. 
I  o.  He  has  hereby  given  a  brighter  Difcovery  of 
immortal  Life,  than  was  made  before.  It  muft  be 
acknowledged,  that  it  doth  not  yet  fully  appear  what 
we  Jhall  be  ;  but  we  are  told,  that  when  the  Lord 
fall  appear^  we  Jhall  be  like  him^  for  we  Jhall  fee 
him  as  he  is,  i  John  iii.  2.  And  is  not  this  moft 
juflly  ililcd  a  bleffed  Hope  ?  Titus  ii.  13.  looking  for 
that  blefed  Hope,  the  glorious  appearing  of  the  great 
GoJi  and  our  Saviour  fefus  Chrijt, 

The 


Ser.  XXIL      and  Holy  Joy.  j^,z^ 

The  Hope  of  the  Difciples  of  Jefus  is  not  confined 
to  the  Things  of  this  Life :  Sad  would  be  their  Cafe, 
if  they  had  nothing  better  in  view,  if  they  had  no 
higher  Expectations.  The  Word  of  Chritl  propofes 
to  them  enduring  Subjlance^  an  incorruptible  Inhe^ 
ritanccy  a  Crown  of  Life  and  Glory ^  which  fadeth 
not  away :  It  ipeaks  of  an  exceeding  and  eternal 
Weight  of  Glory ^  in  comparifon  of  which  the  hea- 
vieft  and  moft  lafting  Afflidions  of  this  Life  are; 
lights  and  endure  but  for  a  Moment. 

The  Gofpel  docs  notfet  theHappinefs  of  the  unfeea 
World  at  a  great  diftance  of  Time  from  Believers  :. 
They  may  be  confident^  that    they  flxall  be  prefent 
with  the  Lord^  as  foon  as  they  are  abfent  from  the 
Body,  2  Cor.  v.  8.     But,  the  bare  Rqprefentation  of 
a  State  of  great  Glory  and  BleiTednels,  is  not   fuffi- 
cient  to  awaken  Hope  in  us.     Is  there  not  abundant 
Reafon  that  we  (hould  delpair  of  being  admitted  in- 
to it  ?  Do  not  our  Sins  render  us  unworthy  of  the 
leaft  of  God*s  Favours  ?  And  will  it  not  be   great 
Prefumption  in  us  to  expedt  to  be  made  for  ever  glo- 
rious and  happy  ?  No,  the  Gofpel  affords  rich  En- 
couragement to  the  faithful  Followers  of  Chrift,  to 
hope  that  the  Felicity  it  defcribes  fliall  be  theirs  3  a§ 
will  appear,  if  we  confider, 

2.  The  Account  it  gives  of  the  Divine  Grace. 
Chrifl  the  only  begotten  Son  of  God  hath  declared 
the  Father,  John  i.  18.  He  has  made  him  known 
under  that  tender  Relation,  which  greatly  encourages 
the  Children  of  Men  to  hope  in  his  Mercy.  The 
Supreme  Being  is  reprefented  in  the  Gofpel  as  feated" 
on  a  Throne  of  Grace^  to  which  indigent  undeferving 
Perfons  are  invited  to  come  boldly^  that  they  juay  ob- 
tain Mercy  ^  and  find  Grace,  Heb.  iy.  i^.  What  a 
glgrious  Peclaration  of  the  Grace  of  God  is  made  by 

E  e  4  th;;:^ 


%i^      Peace  of  Con/cience,  Hope^ 

the  Apoftle  !  Rom,  v.  20.  Where  Sin  abounded^  Grace 
did  much  more  abound.  This  is  faid  in  the  21ft  ver. 
to  reig7i  through  Right eoujhefi  unto  eternal  Life. 
Grace  fhines  with  fuch  Luilre  throughout  the  GoC- 
pel,  that  it  is  ftiled  Grace,  and  the  Grace  of  God 
in  the  Scripture.  The  Praife  of  the  Glory,  of  his 
Grace,  plainly  appears  to  be  his  great  Defign  in  the 
contrivance  of  that  Method  of  Salvation,  w^hich  is 
hereby  revealed. 

When  v^e  reflefl:  upon  our  manifold  and  aggra- 
vated Sins,  our  Spirits  may  juftly  fink  within  us  un- 
der fearful  Apprehenfions  of  falling  into  the  Ha?idi 
of  the  living  God ;  but  when  we  confider  his  much 
more  abundant  Grace,  it  forbids  Defpair,  and  en- 
courages our  Hope  of  Pardon,  and  Acceptance  with 
him.  What  may  we  not  exped:  from  the  Riches  of 
his  Grace  ?  Can  any  thing  be  too  great  for  this  to 
beflow  ? 

But,  it  may  be  ask'd,  is  not  God  juft  ?  How  then 
can  Sinners  hope,  that  he  will  be  fo  gracious  to  them, 
as  to  receive  them  into  his  Heavenly  Kingdom  ?  This 
Difficulty  wiin)e  removed,  if  v/e  attend, 

3.  To  what  the  Gofpel  fpeaks  of  the  Mediation 
cf  Chriji,  It  tells  us,  that  as  by  the  Offhice  of  ofie, 
'Judgment  came  upon  all  Men  to  Condcnination  ;  even 
fo  by  the  Right  eoifnefs  of  one,  the  free  Gift  came  up^ 
QU  all  Men  to  Jujlif  cation  of  Life  :  for  as  by  one 
Mans  Difobcdience,  many  "were  made  Si?iners  ;  fo  by 
the  Obedience  of  one,  f:ail  many  be  made  Righteous. 
Rom.  V.  18,  19.  God  has  given  the  moft  undoubted 
Teftrmony  of  his  Satlsfadion  in  what  Chrift  has 
done  and  fufrered  in  the  room  of  finful  Men,  by 
raifmg  him  fioni  the  Dead.  For  this  Reafbn  it  is  de- 
dared  in  the  I  Pet,  i.  21.  that  he  was  raifed  from 
the  Dead,  that  our  Faith  and  Hope  might  be  in  God^ 

Our 


Ser  XXIL      and  Holy  Joy.  425 

Our  rifen  Mediator  has  entered  within  the  Vail  as  the 
Forerunner  of  his  People  ;  he  has  taken  poffeffion  of 
Heaven  in  their  Name,  where  he  officiates  conti- 
nually as  their  High-Prieft,  and  their  Hope  is  here- 
by greatly  eltablilhed.  Heb.  vi.  19,20.  Which  Hope 
we  have  as  an  Anchor  of  the  Soul,  both  Jure  and 
certain,  and  which  entereth  into  that  withi?i  the 
Vail,  whither  the  Forerunner  is  for  us  enter  d,  even 
yefus  made  an  High-Priefi  for  ever,  after  the  Order 
of  ^Mclchifedeck,  Was  the  Death  of  Chrift  effedtual 
to  reconcile  us  to  God,  of  which  his  Refurredlion  is 
an  undeniable  Proof  ?  May  we  not  reafonably  hope 
to  bQfaved  by  his  Life,  feeing  he  ever  lives  to  inter- 
cede for  us,  to  plead  the  Merit  of  his  Obedience  un- 
to Death  ?  This  Conlideration  iliould  prevent  Deipair 
upon  the  account  of  the  frefh  Guilt,  which  we  are 
too  apt  to  contrad:.  It  is  propofed  with  this  view  by 
the  Apoftle,  i  John  ii.  i.  My  little  Children,  thefe 
thi?igs  write  I  unto  you,  that  ye  fn  not :  Afid  if  any 
Man  fin,  we  have  an  Advocate  with  the  Father,  Je- 
fus  Chriji  the  righteous. 

As  our  Lord  Jefus  Chrift,  by  fulfilling  all  Righ- 
teoufnels,  and  giving  his  Life  a  Ranfom  for  us,  has 
made  way  for  the  divine  Grace  to  lay  out  its  Riches 
upon  us,  confiftently  with  the  Honour  of  Juftice  ; 
fo  the  Gift  of  him,  to  be  our  Mediator,  was  an  a- 
ftonifhing  inftance  of  God*s  Grace,  by  which  our 
Hope  in  it  fhould  be  mightily  ftrengthehed.  In  this 
was  manifejled  the  Love  of  God  towards  us,  becaufe 
that  Godfent  his  only -begotten  Son  into  the  Worlds 
that  we  might  live  through  him,  i  John  iv.  9. 
What  can  be  a  greater  Expreffion  of  Love  than  this 
was  ?  How  free  and  undeferved  was  it !  Does  not 
fuch  Love  afford  the  moft  folid  Ground  for  the 
higheft  Expedations?  Rom.  v.  8,  9.  God  com?nend^ 

ed 


426      Peace  of  Confcience^  Hope^ 

tdhis  Love  tcnvards  us,  in  that  while  we  were  yet 
Siwters,  Chrijt  died  for  us  :  much  more  then  being 
now  jiijlificd  by  his  Blood,  we  fcall  be  faved  from 
Wrath  through  him.  It  is  not  poffible  we  fliould 
want  any  thing  more  valuable  in  it  felf,  or  dearer  to 
God,  than  his  own  Son  -,  and  if  he  /pared  him  not, 
but  delivered  him  up  for  us  all,  how  [hall  he  not  with 
him  alfo  freely  give  us  all  Things?  Rom.  viii.  32. 
We  may  hence  conclude,  that  he  will  not  only  with 
great  readinefs  beftow  upon  us  what  is  needful  here 
on  Earth,  but  make  us  for  ever  happy  in  Heaven. 

4.  The  Gofpel'Covena?2t  is  a  fure  Foundation  for 
the   Hope  of  true  Chriftians.     The  fallen,  guilty 
Race  of  Mankind  have  no  reafon  to  expert  any  Blef- 
fing  from  God,  by  that  Covenant  of  Works,  which 
he  made  with  them  in  their  innocent  State ;  for  it 
has  been  violated  by  them,  and  they  are  wholly  in- 
capable of  fulfilling  its  Conditions.     But  God,  who 
is  rich  in  Mercy,  has  publiilied  a  Covenant  of  Grace 
by  the  Gofpel,  of  which  his  Son  Jefus  Chrift  is  the 
Surety  and  Mediator.     It  is   ratified  in  his  Blood  ; 
for  which  Reafon  this  is  ftiled  the  Blood  of  the  ever^ 
lofting  Covenant.  Heb.  xiii.  20.     It  is  ordered  in  all 
things  and  fure  ;  it  contains  all  the  Salvation,  and  ail 
the  Defire  of  thofe  who  lay  hold  upon  it ;  who  fin- 
cerely  give  up  themfclves  to    Go<i  through  Chrift, 
and  take  him   to  be  their  God.     The  Promifes  of 
this  Covenant  are   exceeding  great    and  precious  ; 
they  include  all  things  that  pertain   unto  Life  and 
Godli7iels.  z  Pet.  i.  3,4.     'Tis  true^  temporal  Pro- 
mifes do  not  take  up  much  room  in  the  Chriftian 
Diipeniation  of  the  Covenant  of  Grace  :  yet  it  gives 
futficient  Encouragement  to  the  Children  of  God  to 
cxpedt  from  him,  what  is  necellliry  for  them  in  this 
Lite ;  x\nd  it  is  cjlablijhcd  upon  the  better  Promijei 

of 


Ser.  XXII.     and  Holy  Joy^  427 

of  Grace  and  Glory.  Heb,  viii.  6.  While  their  Hope 
of  thefe  is  well  fecured,  furely  theylhould  not  be  vety 
folicitous  about  the  Concerns  of  this  lower  World. 
•  It  is  amazing  Condefcenfion  in  the  great  God,  to 
lay  himfelf  under  Obligations  to  any  of  the  rebelli- 
ous Children  of  Men.  Hence  it  is  that  we  find  his 
Goodnefs  and  Truth  mentioned  together  in  the  Scrip- 
ture :  His  Truth  binds  him  to^  fulfil  thofe  Engage- 
ments, which  free  Grace  diipos'd  him  to  take  upon 
himfelf.  We  have  the  covenanted  Mercy  of  God 
to  rely  upon.  A  moft  firm  Ground  for  Hope  !  He 
will  certainly  perform  every  Article  of  his  gracious 
Covenant  to  fuch  as  heartily  accept  of,  and  comply 
with  the  moft  reafonable  Terms  of  it  ^  for  his  Faith- 
fulnefs  fhall  never  fail.  Though  they  find  within 
themfelves  a  great  deal  of  Matter  for  Humiliation 
and  Sorrow  j  though  all  things  about  them  fhould 
have  a  threatning  Alped:  :  yet  they  fliould  not  give 
way  to  Defpair  -,  nor  in  the  leaft  fulpeft,  that  God 
will  ever  be  unmindful  of  his  Covenant. 

5.  God  confirms  the  Hope  of  Chriftians  by  the 
Gift  of  his  Spirit,  The  Gofpel  is  the  Minijira- 
tion  of  the  Spirit,  This  is  mentioned  by  the  A- 
poftle,  as  one  of  its  diftinguifhing  Glories.  2  Cor,  iii. 
8.  A  more  plentiful  EflFufion  of  the  Holy  Ghoft 
enfued  the  Afcenfion  of  Chrift,  than  ever  was  known 
before  :  And  it  is  his  Office  to  eftabliih  the  Hope 
of  Chriftians ;  the  Prayer  in  the  Text  implies  this, 
that  ye  might  abound  in  Hope  through  the  Power  of 
the  Holy  Ghoji.  When  we  would  fatisfy  thofe,  to 
whom  we  ingage  our  felves,  that  we  intend  to  fulfil 
our  Contracfls,  we  feal  them,  and  give  Earneft.  In 
allufion  hereto,  the  Scripture  fpeaks  of  Believers 
hting  fea/ed  with  the  holy  Spirit  of  Promife^  which 
is  the  Earnejl  of  their  Inheritance,  Eph.  i.  13,  14. 

The 


42?      Peace  of  Confcknce^  Hope', 

The  Impreffion  of  the  holy  Image  of  God,  which 
18  made  upon  them  by  the  Spirit,  manifefts  to  them, 
when  they  are  enabled  to  difcem  it  by  his  enlightning 
Influence,  their  Adoption  into  God*s  Family,  and 
their  Intereft  in  his  Promifes :  He  is  faid  to  bear 
Witnefs  with  their  Spirit^  'that  they  are  the  Children 
of  God,  Rom.  viii.  i6.  Thofe  divine  Graces,  which 
the  Spirit  works  in  them,  arc  as  it  were  part  in  Hand 
of  what  God  has  covenanted  to  beftow  upon  them, 
which  is  the  proper  Notion  of  an  Earneft  ;  and 
their  Hearts  may  be  hereby  affured,  that  the  whole 
of  it  {hall  be  performed,  that  in  due  time  they  fliall 
beblefs'd  with  the  full  Enjoyment  of  the  promifed 
Inheritance. 

The  Secofid  Bkftng  I  proposed  to  conlider,  is 
Peace  of  Confcietice,,  Next  to  God,  Conlcience  is 
our  beft  Friend,  and  our  worft  Enemy :  When  this 
accufes  and  condemns,  it  is  called  a72  evil  ConJcie?ice 
in  the  Word  of  God :  When  it  acquits  and  approves, 
it  is  ftiled  a  good  Confcience,  It  is  very  probable,  that 
a  guilty  Conlcience  is  meant  by  that  never-dying 
Worm^  mentioned  by  our  Saviour  as  a  great  Tor- 
menter  of  the  Damned.  Mark  ix.  46.  Their  Cafe 
therefore  muft  be  wretched  in  this  Life,  who  are 
condemned  by  their  own  Hearts.  A  ftupid  feared 
Confcience,  as  the  Scripture  expreffes  it,  i  ^irn.  iv.  2, 
is  exceeding  dangerous  ;  but  happy  they,  who  enjoy, 
upon  juft  and  folid  Grounds,  Peace  of  Confcience  ! 
This  ineftimable  Blefiiiig  true  Believers  obtain  by 
means  of  the  Gofpel  of  Chrift;  Without  queftion 
this  is  included, in  that  Legacy,  he  hequeath'd  to  his 
Difciples,  ^fohn  xiv.  27.  Feace  I  leave  with  you^  my 
Peace  I  give  unto  you.  Reft  from  the  heavy  and 
grievous  Charges  of  Confcience  is  intended  in  that 
I  Promiie 


Ser.  XXIL      end  Holy  Joy.  '439^ 

Promife  of  his,  Matt.  xi.  28.  Come  unto  me  all  ye 
that  labour^  and  are  heavy  laden,  and  I  will  give 
you  Rej}.  Thofe  who  believe,  do  enter  into  this 
"Reji.     For, 

I.  The  Gofpel  pronounceth  them  juflified  who 
believe  in  Jefiis  Chrifl.  It  Jpeaketh  on  this  wife^ 
with  the  Heart  Man  believeth  unto  Right eoufnefs  : 
Rom.  X.  10.  by  Chrill:  Jellis  all  that  believe  ai'e  jii-^ 
flified  from  all  things  :  Adls  xiii.  39.  'there  is  no 
Condemnation  to  them  which  are  in  him,  who  walk 
not  after  the  Flejh,  but  after  the  Spirit,  Rom.  viii.  i. 
Now,  Confcience  is,  as  it  were,  God 'S  Vicegerent 
within  us  :  This  ought  to  acquit  and  approve  thofe, 
who  are  acquitted  and  approved  by  him  in  his  WOrd. 
Oar  Confciences,  if  they  are  not  ftupified  to  fuch  a 
Degree,  as  to  lofe  all  Senfe  of  things,  tell  us  that 
we  are  finful  Creatures;  and  the  Law  of  God,  which 
we  have  violated,  levels  its  dreadful  Curfes  againft 
us  upon  this  Account.  But,  the  Gofpel  is  the  Mi- 
nijiry  of  Reconciliation  ;  this  reveals  G6&.  uilto  us, 
2i^\w  Chrijl  reconciling  the  World  unto  himfelf  not 
imputing  their  Trefpafes  unto  them,  2  Cor.  v.  1 9., 
He  paffes  herein  a  Sentence  of  Abfolution  from  the 
whole  of  their  Guilt  upon  all  thofe,  who  receive  the^ 
Atonement  v^hich  Jefus  has  made  :  They  are  here- 
by admitted  into  a  State  of  Peace  with  him.  Rom,  v. 
I .  Being  jujlifed  by  Faith,  faith  the  Apoftle,  we 
have  Peace  with  God,  through  our  Lord  Jefus 
Chrift,  Confcience  therefore  fhould  ceafe  to  con- 
demn them  ;  it  ought  to  fpeak  Peace  to  their  Souls* 
Is  it  not  highly  fit,  that  what  fatisfies  God  fhould 
pacify  Confcience  ?  And  in  as  much  as  he  has  plain- 
ly fignified  in  the  Gofpel  his  Acceptance  of  the  Sa- 
Crific«  of  Chrift,  ^s  fufficient  to  take  away  Sin,  the 

Application 


430      Peace  of  ConfciencCy  Hope^ 

Application  of  his  Blood  by  Faith  unto  the  Hearty 
vciXiSi  fprinkle  it  from  an  evil  Confcience. 

While  Chriftians  are  in  the  Body,  they  are  com- 
pafled  about  with  many  Infirmities  5  Sin  too  often 
prevails  over  them  :  But,  they  may  at  all  times  have 
recourfe  to  the  Laver  of  Chrift's  Blood,  wloich 
cleanfeth  from  all  Sin,  1  John  i.  7.  Hereby  their 
Peace  fhall  be  maintained  ;  for  as  this  takes  away 
Guilt  from  the  Soul,  it  delivers  the  Confcience  from 
Trouble. 

I  muft  obferve  here,  that  Humiliation  and  godly 
Sorrow  for  Sin,  are  fo  far  from  being  inconiSftent 
with  Peace  of  Confcience,  that  this  cannot  be  en^ 
joy'd,  according  to  the  Tenour  of  the  Gofpel-Cove-* 
nant,  without  fome  Degree  of  thefe.  Repentance 
and  Remiffion  of  Sins  are  herein  connedled,  This  is 
the  Language  of  the  New  Teftament,  repent  ye^  that 
your  Sins  may  be  blotted  out,  A£ts  iii.  19.  Therefore, 
if  we  would  be  blefs'd  with  a  peaceful  Senfe  of  the 
Pardon  of  our  Iniquities,  we  muft  be  exercifing  Re- 
pentance towards  God,  as  well  as  Faith  in  the  Lord 
Jefus  Chrift. 

2.  The  Gofpel  affures  Believers  of  God's  Accep-* 
iance  cf  their  fmcere^  though  imperfe6i^  Services 
through  Jefus  Chrift,  Confcience,  if  it  be  not 
grofly  mifinformed,  will  let  us  know,  that  the  Du- 
ties we  perform  fall  vaftly  fhort  of  what  God  re- 
quires :  It  will  be  ready  to  condemn  us  for  the  Sins 
of  our  holy  Things ;  not  only  for  our  afting  con- 
trary to  the  divine  Commands,  or  an  utter  Negledl 
of  them ;  but  for  the  defedtive  Manner  wherein 
they  are  obeyed  by  us.  Now,  the  Gofpel  provides 
Relief  in  this  Cafe,  for  thofe  who  have  obtained 
precious  Faith.  True  Chriftians  ai'e  faid  to  offer  fpi- 
ritual  Sacrifices y  acceptable  to  God  by  Jefus  Chrift. 

I  Pet. 


Ser.  XXII.      and  Holy  Joy.  43! 

I  Pet.  ii.  5.  A  great  deal  of  finfiil  Weaknefs  attends 
Stheir  ftrongeft  Graces,  and  beft  Services  in  this  Life  ; 
their  RighteoufnefTes  are  fadly  defiled  :  But  their 
Robes  are  wajhed  and  made  white  in  the  Blood  of  the 
i^/w^.  Rev.  vii.  14.  So  that  thofe,  *whoJe  Hearti 
do  not  condemn  them  of  Infincerity,  have  confidence 
towards  Gody  through  Chrift,  that  he  will  accept  of 
the  Duties  they  perlbmi,  notw^ithftanding  their  ma- 
ny Infirmities. 

The  Gofpel  fpeaks  not  one  Word  of  Peace  to 
thofe  who  perfift  in  a  Courfe  of  Sin,  and  continue 
negligent  of  God  :  But  it  gives  the  utmoft  Encou- 
ragement to  fuch  as  are  humbled  under  a  Senfe  of 
their  WeaknefTes  and  Imperfedlions ;  who  always  ex- 
ercife  themfelves  to  have  a  Confcience  void  of  Of- 
fence towards  God,  and  towards  Men,  to  expedl  the 
gracious  Approbation  of  their  great  Judge.  Is  there 
not  good  Reafon  then,  why  their  Hearts  ihould  be 
placid,  and  their  Souls  fhouid  dwell  at  eafe  ?  Though 
the  faithful  Followers  of  Chrift  fhouid  reckon  upon 
Tribulation  in  this  World  5  yet  in  him  they  may 
have  Peace. 

I  come,  in  the  Third  Place,  to  difcourfe  of  Holy 
Joy^  another  Bleffing  which  the  People  of  God  arc 
made  Partakers  of,  by  the  Means  of  the  GoipeL 
This  teaches  them  to  rejoice  in  the  Things  of  Time, 
as  though  they  rejoiced  not,  i  Cor.  vii.  30.  But  it 
requires  them  to  rejoice  in  the  Lord  alway.  Phil.  iv. 
4.  The  Chriftian  Difpenfation  has  not  only  pro- 
vided for  the  Peace,  but  Joy  of  Believers.  The 
Primitive  Chriftians  found  it  eitecflual  to  this  pur- 
pofe  i  even  fuch  of  them,  as  had  not  fccn  Jefus 
Chrift,  rejoiced  in  him^  with  Joy  itnfpeakable,  and 
full  of  Glory,  l  Pet.  i.  8.     If  iiach  Joy  is  rarely  to 

be 


43  2,      Peace  of  Confciencey  Hope^ 

be  difcem*d  at  prefent  amongft  thofe,  who  profefi 
Faith  in  Jefus,  it  is  becaufe  the  Power  of  Chriftia- 
nity  is  not  fo  prevalent  in  them,  as  it  was  in  thofe 
by  whom  it  was  at  firft  embraced.  The  Gofpel  is 
well  adapted  to  fill  them  with  holy  Joy,  as  will  ap- 
pear if  we  conlider, 

1.  What  is  the  Hope  of  their  Calling,  God  has 
called  them  to  the  Fellowjhip  oj  his  own  Son^  J^J^^ 
Chrijl  their  Lord  j  to  a  Participation  in  fome  re- 
ipedl  of  his  great  Honours,  i  Cor,  i.  9.  They  are 
diredied  by  the  Gofpel  to  hope  for  the  Glory  of  God -y 
not  only  the  Glory  which  he  gives,  but  fuch  as  will 
render  them  like  unto  him.  Surely  thofe  who  have 
this  Hope,  have  abundant  Reafon  to  be  joyful.  Rom* 
V.  2.  JVe  rejoice  in  Hope  of  the  Glory  of  God,  How 
great  is  the  Salvation,  of  which  Jefus  Chrift  is  the 
Authoi- !  The  Views  hereof  chear'd  the  Hearts  of 
Chriftians  in  ancient  Times,  when  their  outward 
Circumftances  were  very  forrowful.  i  Pet.  i.  5,  6. 
Who  are  kept  by  the  Power  of  God^  through  Faith 
unto  Salvation^  ready  to  be  revealed  in  the  laji  Time  : 
wherein  ye  greatly  rejoice,  tho'  now  for  a  Seafon 
{if  need  be)  ye  are  in  Heavinefs  through  manifold 
^temptations.  But,  the  greater  the  Good  is,  we  have 
in  profped:,  the  more  grievous  Anxiety  it  is  apt  to 
give  our  Minds,  if  we  are  under  an  Uncertainty,  as 
to  the  PojSefTion  of  it :  But  this  is  not  the  Cafe  of 
true  Believers  widi  refpedt  to  the  Salvation  of  the 
Gofpel.  It  will  be  evident,  that  their  Joy  fliould 
be  full,  if  it  be  confider'd, 

2.  That  as  their  Hope  is  very  exalted,  fo  it  is  well 
founded.     Indeed  the  Promife  of  God  is  alone  fuffl- 

cient  to  fupport  the  higlieft:  Hope  :  It  needs  no  ad- 
ditional Security  5  yet  in  condefcenfion  to  our  Weak- 
nefs,  he  has  vouchfafed  to  ratify  it  with  an  Oath, 

which 


Ser.  XXII.       a?7d  Holy  yoy.  4^3  J 

which  is  the  moft  folemn  Engagement  ;  and  this 
he  has  done  for  the  greater  Comfort  of  thofe  who 
believe.  Heb.  yi.  17,  18.  God  willmg  more  abun- 
dantly tofljew  unto  the  Heirs  of  Promifc  the  Immu- 
tability of  his  Coiinfel^  confirmed  it  by  an  Oath ; 
that  by  two  immutable  Things^  in  which  it  was  tm- 
fofjiblefor  God  to  lye,  we  might  have  a  Jirong  Con- 
Jolation^  who  hav^  fled  for  Refuge  to  lay  hold  upon 
the  Hopefet  bfore  us.  Every  thing  is  pofiible  to 
God  that  does  not  imply  a  Contradidion,  or  that  is 
not  inconfiftent  with  his  Perfections ;  but  to  violate 
his  Word  or  Oath^  w^ould  be  the  greateft  Weaknef;, 
of  which  the  infinitely  perfedl  Being  is  utterly  inca- 
pable. And  has  he  promifed^  has  he  fxvorn  that  he 
will  blefs  fincere  Believers  ?  Doubtlefs  it  fliall  be  per- 
formed. Does  their  Hope  of  Happinefs  ftand  upon 
fach  firm  and  unfhaken  Grounds  ?  Surely  then,  it 
fhould  give  them  Confoladon  futficient  not  only  to 
bear  up  their  Spirits  under  the  heavieft  Troubles  of 
Life,  but  to  make  them  triumphant  in  Death.  Yet 
God,  in  his  great  Goodneis,  makes  a  farther  Provi- 
lion  for  the  Joy  of  real  Chriftians* 

3.  He  gives  them  his  Spirit  to  be  their  Comforter, 
This  Character  he  bears  in  the  Gofpel :  He  is  given 
to  the  Difciples  of  "Jcfus  as  a  Spirit  of  Adoption^ 
enabling  them  ^(?  cry  ^/!^^^,  Father,  Rom.  viii.  15. 
How  fliould  their  Souls  exult  at  the  Thoughts  of 
their  ftanding  in  the  near  Relation  of  Children  to  the 
great  God  !  We  read  of  Joy  in  the  Holy  Ghoft,  Rom. 
xiv.  17.  While  Chrillians  walk  with  God  in  all  his 
Ordinances,  and  avoid  v\^hatever  is  grievous  to  his 
holy  Spirit,  he  generally  difpenfes  to  them  fo  much 
Comfort,  as  is  fufficient  to  encourage  and  ftrengthen 
them  to  hold  on  their  Way  ;  and  fometimes  he  <b 
Jheds  abroad  the  hove  of  God  in  their  Hearts^  that 

Vol.  L  Y  i  they 


434      Pe^ce  of  Confctence^  Hope^ 

they  glory  in  Tribulations,  Rom.  v.  3,  5.  He  gives 
them  hereby  ftrong  Foretaftes  of  the  Joys  of  Hea- 
ven. Bat  fuch  Cordials  are  referved  for  fome  fpecial 
Favourites,  Seafons  and  Occafions.  I  fhall  clofe  v^ith 

a  fev7 

REMARKS. 

I.  Rem.  Defpondency,  and  JlaviJJ:  Fear  are  very 
unbecoming  Chrijliam :  They  difgrace  their  Profef- 
fion  by  giving  way  to  thefe.  It  is  fit  they  ihould 
mourn  under  a  fenle  of  their  Sins  :  Their  daily  In- 
firmities fliould  be  the  Matter  of  their  frequent  La- 
mentation. But,  this  is  very  confiftent  with  Hope^ 
Peace  of  Conjcience^  and  Joy  in  the  Mercy  of  God 
through  Chrift. 

It  mud  be  own'd,  that  thefe  Gofpel-Bleffings  liave 
their  Counterfeits,  by  which  Multitudes  are  deceived 
to  their  utter  Ruin.  The  Hope  of  many  is  a  vain 
Confidence  ;  they  know  not  how  they  came  by  it  5 
nor  can  they  give  any  good  Reafon  of  it :  Their 
Peace  is  nothing  but  Stupidity  ;  while  they  boaft  of 
this,  fudden  DejlruBion  comet h  upon  them,  i  Thef.  v. 
3.  Their  Joy  is  flafliy,  and  is  foon  turned  into  Sor- 
row. Certainly  then  it  behoves  Perfons  to  '  be  upon 
their  Guard,  leil  they  be  impos'd  upon,  and  miftake 
falfe  Appearances  for  real  Bleffings.  But,  if  after  a 
clofe  Rciiedion,  we  find  nothing  in  our  felves  that 
the  Gofpcl  has  declared  to  be  inconfiftent  with  the 
Favour  of  God  ;  and  we  fee  Reafon  to  think,  that 
thofe  Characters  belong  to  us  whereby  the  Perfons 
are  defcribed,  to  whom  it  promifes  Salvation  ;  we 
fliould  take  the  Comfort  hereof  ^  and  not  difirefs 
our  felves  by  indulging  Scruples,  and  Doubts  with- 
out Ground,  and  without  End ;  but  endeavour,  by 
a  chearful  Performance  of  our  Duty,  to  adorn  the 
DoBrine  of  God  our  Saviour. 

2.  Rem, 


Ser.  XXII.      and  Holy  yoy\  435 

2.  Rem,  None  fhould  be  deteri:/sd  from  profefling 
Faith  in  Chrift,  by  an  Apprehenfion  that  hereupoa 
they  mull:  abandon  thenifeivcs  to  a  jhur  and  ?nelan- 
choly  Life.  The  Ways  of  Chriftianity  are  Ways  of 
Pleafantnefs,  and  all  its  Paths  are  Peace  :  Tliis  for- 
bids no  Mirth,  no  Delight,  but  fuch  as  would  be 
hurtful  to  our  beft  Intereft.  There  are  no  Perfons 
on  Earth  that  have  fo  much  Caufe  for  Gladneis  of 
Heart,  as  the  fincere  Difciples  of  Jefus.  The  Gof- 
pel  has  the  utmoft  Tendency  to  fweeten  to  them  the 
Enjoyme;its  of  Life,  and  to  difarm  Afflidlions,  and 
Death  of  their  Terrors :  They  have  herein  the  moft 
folid  Grounds  for  Hope,  Peace,  and  Joy  -,  fo  xhat 
they  may  rejoice  evermoi'e,  i  The£  v.  16, 

3.  Rem.  Would  we  have  Hope,  Peace,  and  Joy, 
which  are  greatly  to  be  defired  ?  Then  we  fliould 
be  much  in  the  Exe7xije  of  Faith.  Let  us  often 
look  to  thofe  Things,  which  are  unfeen,  which  are 
eternal  :  Let  us  often  renew  our  Hold  of  Chrift,  and 
our  Dependance  upon  the  Promifes  of  the  Gofpel  ; 
for  it  is  in  believing^  that  Chriftians  are  filled  with 
Joy  and  Peace.  But,  v/e  muft  always  remember 
that  the  Faith,  from  which  genuine  lafting  Joy  and 
Peace  flov/,  purifies  the  Fleart,  and  is  productive  of 
good  Works.  If  our  Temper,  and  Behaviour  be 
not  becoming  the  Gofpel  of  Chrift,  the  ipiritual 
Confolations  to  which  we  may  pretend,  can  be 
no  better  than  the  Effedls  of  an  heated  Imagination. 
^he  Kingdom  of  God  is  Right eoufnefs^  and  Peace, 
and  Joy  in  the  Holy  Ghoji.  Rom.  xiv.  17.  Can  wc 
fuppofe,  that  the  Holy  Spirit  w^ill  favour  us  with  his 
comforting  Influence,  while  we  go  on  to  grieve  him 
by  our  finful  Neglejfls,  and  Indulgences  ?  We  muft 
keep  a  ftridl  Guard  over  our  felves ;  watch  againft 

F  f  2  Temptations  3 


436       Peace  of  Confcience^    &c* 

Temptations  \  and  carefully  difcharge  all  the  Duties 
of  Holinefs,  if  we  would  enjoy  his  Comforts.  " 

To  conclude,  let  us  with  Frequency,  and  Ear- 
neftnefs,  befeech  the  Father  of  Mercies^  the  God  of 
all  Comfort^  to  impart  to  us  his  Confolations,  which 
are  not  fmall.  We  are  now  paiTing  thro*  a  dange- 
rous World  'y  we  greatly  need^  divine  Comforts  to 
fortify  us  againft  its  Terrors  and  AKurements.  It  is 
very  proper  therefore  we  fliould  put  up  this  Requeft 
for  our  felves,  That  the  God  of  Hope  would  fill  us 
'with  all  Joy  and  Peace  in  believing ;  that  we  may 
abound  in  Hope,  through  the  Power  of  the  Holy 
Ghojt. 


SERMON 


■ 


(437  ) 


SERMON   XXUI. 

Temporal  Blessings,  Support  un- 
der Trouble,  and    Sanctified  Af 

FLICTIONS. 


I  Timothy  IV.  8. 

Godlinefs  is  profitable  unto  all  things^  having  Pro* 
mife  of  the  Life  that  now  is^  and  of  that  which 
is  to  come. 

ON E  of  the  moft  common  Prejudices  which  a 
carnal  World  has  received  againft  Religion,  is , 
that  it  fpoils  the  Pleafure  of  the  prefent  Life,  and  is 
very  ill  calculated  for  Men's  temporal  Intereft.  As 
for  the  Happinefs  which  it  propoles  hereafter,  every 
Man  v^o  .Id  be  glad  of  it :  Who  does  not  wifli  to 
die  the  Death  of  the  Righteous,  and  to  have  his  lafl 
end  like  his  ?  But  the  Mortifications  and  Self-denials 
that  Religion  requires,  the  Sufferings  and  Troubles 
which  it  is  fuppoled  to  expofc  Men  to,  while  they 
live  in  this  World,  are  what  many  Perfons  can  by 
no  means  brook  :  And  hence  it  is,  partly,  that  they 
are  for  putting  oft'  Religion  to  the  end  of  their  Lives ; 
they  propofc  to  devote  a  few  of  their  lait  Days  to 
ic,  and  by  that  means  they  hope  to  obtain  eternal 
■Happinefs,  without  foregoing  die  Fleafure^^  of  this 

F  f  3.  prefeut 


43 8        Temporal  Bleftngs^  and 

prefent  Life.  But  now  our  Text  alTures  us,  that 
this  is  all  a  miftiiken  Notion,  and  that  there  is  no 
manner  of  Reafon  for  tbJs  vulgar  Prejudice  againft 
Godlinefs  ;  for  in  reality  it  is  fo  far  from  fpoilii:ig  the 
Pleafure  of  Life,  and  hurting  Men's  temporal  In- 
tereft,  that  it  tends  to  promote  both.  Godlinejl  is 
frofitable  unto  all  things^  having  Fromife  of  the 
Life  that  now  is^  as  well  as  of  that  which  is  to 
Come. 

The  Word  Godlinefs  is  fometimes  ufed  in  Scrip- 
ture in  a  more  limited,  and  fometimes  in  a  larger 
Senfe.  It  fometimes  iignifies  our  Duty  to  God,  as 
diftinguifhed  from  the  Duty  we  owe  to  our  Neigh- 
bour, and  to  our  Selves ;  zsT^itusii,  \z.  The  Grace 
cf  God  teacheth  us  that  we  fhoiild  live  foberly^  rigl^- 
teoufly  and  godly  in  this  preje?2t  World,  Soberly  as 
to  our  felves,  Right  eon  fly  towards  our  Neighbour, 
and  Godly  towards  God.  But  fometimes  the  word 
Godlineis  includes  all  thefe,  and  whatever  belongs  to 
our  religious  Faith  and  Fradice  ;  as  when  St.  Paul 
fpeaks  of  ^triows  profeffing  Godlinefs^  2  Tim.  ii.  lo. 
and  when  we  read  of  the  things  that  pertain  unto 
Life  and  Godlinefs,  z  Pet.  i.  3.  And  I  make  no 
doubt  but  the  Word  fhould  be  taken  in  the  fame 
Latitude  here  in  our  Text,  Godlinefs  or  Religion  is 
profitable  unto  all  things^  and  has  Fromife  of  both 
Worlds, 

The  Topick  which  falls  to  my  Lot  to  treat  of  in 
this  Sermon  is,  concerning  the  Temporal  Bleffvigs  of 
the  GofpeL  I  am  to  fhew  you  what  the  Profit  of 
Godlinefs  is  like  to  be  for  the  Life  that  no  v  is  ;  and 
hov/  the  fmcere  and  confcientious  Pradice  of  it  will 
tend  to  promote  even  our  temporal  Intereft. 

It  is  profitable  unto  all  things^  lays  our  Text ;  yet 
perhaps  this  ^//muft  be  taken  with  fome  fort  of  Re^ 

ftriflioji  I 


Ser.  XXIII.  faijSiified  AffliSiiom.  439 
ftridion  :  For  who  can  fay  but  God  could  have  an^ 
nexed  yet  miglitier  Bleffiiigs  to  Godlincfs,  if  he  had 
fo  pleafed,  than  he  has  done  ?  But  by  all  things  we 
are  to  underlland  all  that,  upon  the  whole,  and  all 
things  confidered,  God,  who  is  inrinitely  wife  and 
good,  fees  are  beft  for  us.  Now  thefe  all  things^  fo 
far  as  they  refpe6t  the  Life  that  now  is,  may  be 
fummed  up  in  three  Articles ;  -and  the  prefent  Pro- 
fits of  Godlineis  may  be  made  to  appear. 

Fir  11^  For  obtaining  all  temporal  good  things  that 
we  ftand  in  need  of. 

Secondly^  For  fupporting  us  under  Troubles  when 
ever  they  befall  us. 

Thirdly^  For  fecuring  to  us  a  fan6lified  Ufe  of  Af- 
flictions, as  well  as  a  happy  Iflue  of  them. 

Firft,  Godlinefs  is  profitable  for  the  obtaining  of 
all  temporal  good  things  that  we  fiand  in  need  of 
In  that  Catalogue  of  the  Chriftians  PofleiTions  and 
Treafures,  which  St.  Paul  has  drawn  up,  i  Cor.  iii. 
22.1  find  the  World  andLife^  and  things  prefent,  as 
well  as  things  to  come,  and  all  are  yours,  fays  he  : 
All  things  which  this  World  can  blefs  you  with,  all 
prefent  good  things,  which  can  be  truly  profitable  to 
you,  are  and  fhall  be  yours  if  you  are  godly  Perfbns. 

The  good  things  of  this  World  might  be  drawn 
out  into  a  very  long  Catalogue  ^  for  how  many  are 
the  temporal  Wants  which  fome  Men  complain  of ! 
how  is  the  Heart  of  a  Lover  of  this  World  divided 
upon  a  thoufand  Objects !  And  yet  all  may  be  re- 
duced to  a  few  Particulars,  viz.  The  Lnjl  of  the 
Flejh,  the  Lnjl  of  the  Eye,  and  the  Pride  of  Life ^ 
which  are  all  that  is  in  the  World,  i  John  ii.  16. 
that  is,  Pleafires,  Riches,  and  Honours  5  v/hich  when 

F  f  4  they 


44^        Temporal  Blejfmgs^  and 

they  are  lufted  after  and  loved  inordinately,  prove 
dangerous  Snares  to  Souls.  But  fo  far  as  any'of  thefe 
can  be  really  good  for  us,  Godlinefs  is  not  only  no 
Bar  to  our  Poileffion  of  them,  but  it  has  a  manifeit 
tendency  to  obtain  them,  and  to  promote  our  Com- 
fort in  them.  If  it  be  asked,  what  advantage  hath 
the  Chriilian  as  to  the  Life  that  now  is  ?  and  what 
prefent  profit  is  there  in  Godlinefs?  it  may  be  an- 
Iwcred,  much  every  way.  We  will  come  to  Par- 
ticulars. 

I.  As  to  Riches,  A  Word  of  common  found, 
but  of  uncertain  meaning.  Riches  are  what  Men 
generally  covet,  and  yet  few  leem  to  know  in  what 
they  confiit.  I  cannot  find  that  there  is  any  certain 
Sum,  or  quantity  of  worldly  Subftance  that  will  cer- 
lanly  make  a  Man  rich  ^  for  fome  Men,  who  have 
large  Eftates,  are  yet  always  in  want  -,  their  Income 
does  not  come  up  to  their  Expences,  and  in  thefulL 
ne/s  of  their  Suficiency  tkey  are  in  Straits  ;  and  can 
ihat  be  called  Riches  which  does  not  fet  Men  above 
Poverty  atid  Want?  There  are  others  whofe  world- 
ly Sabltance  lies  in  a  narrow  Compafi,  and  yet  they 
are  in  no  Straits  at  all  ;  they  have  lufficient  for  all 
their  Occafions  :  and  are  not  tiiefe  the  richer  Men  ? 
moil  certainly  they  are.  So  that  Riches  do  not  con- 
fiit  in  a  certain  Sum,  or  Eftate,  or  Revenue  ;  but 
rather  in  fuch  a  quantity  and  proportion  of  worldly 
Subftance,  be  it  more  or  lefs,  as  is  fufficient  to  an- 
fwer  a  Man's  Necdlities,  to  fet  him  above  Straits, 
and  to  afibrd  him  a  comfortable  Subfillence,  accor- 
ding to  the  P.ank  and  Station  of  Life  in  which  Pro- 
vidence has  placed  him.  The  Man  that  has  this, 
has  enough  ;  and  efpecially  if  he  has  more  than  fo' 
or  feme  overplus  beyond  what  his  Neceffities  re- 
quite, he  may  well  be  called  a   rich  Man.     Now 

take 


Ser.  XXIII.   fanBiJled  JffiiBio?2S.        441 

take  but  the  true  meaflire  of  Riches,  and  you  may 
ealily  fee  that  to  be  godly  or  religious,  is  the  moft 
ready  way  to  be  rich  :  .bodi  as  Religion  contains  in 
it  feveral  Duties  which  have  a  natural  tendency  this 
way,  as  particularly  Induftry  and  Diligence  in  our 
lawful  Callings  ;  and  alfo  as  it  prevents  thofe  wafting 
Sins  which  tend  to  Poverty,  fuch  as  Idlenels,  Pride, 
Uncleannefs,  and  Intemperance ;  and  above  all,  as 
it  engages  the  Bleffing  of  God,  upon  which  all  our 
good  Succefs  depends,  in  our  temporal  as  well  as  ia 
our  fpiritual  Intereft.  The  blejjtng  of  the  Lord 
it  maketh  fich,?^o^,x.  22,  To  all  this  we  may 
ftill  add,  that  Religion  brings  Contentment  to  the 
Mind,  and  Gcdlijtefs  with  Contentment  is  great  Gain. 
I  Tim.  vi.  6.  If  it  does  not  bring  the  Eftate  to  the 
Mind,  it  brings  the  Mind  to  the  Eftate ;  and  that  is 
much  the  fame  thing,  it  is  altogether  as  well.  The 
Man  that  is  always  contented  has  always  enough,  and 
who  need  delire  to  be  richer  than  fo  ?  Thus  it  is  that 
a  little  that  a  righteous  Man  hath,  is  better  than  the 
Riches  of  many  wicked.  Pfal.  xxxvii.  1 6.  And  he  is 
truly  richer  with  a  litde,  than  the  others  are  with  a 
great  deal.  So  that  the  Riches  of  this  World,  if 
you  take  the  true  Meafuie  of  them,  may  fairly  be 
reckoned  amongft  the  Profits  of  Godlinels.  The 
World  is  yours.     Let  us  proceed, 

II.  To  Hof2our  and  good  Reputation,  A  Blefling 
which  the  wife  Man  rates  at  a  higher  Price  than 
Gold  and  Silver,  or  any  of  the  Riches  of  this  World, 
Prov.  xxii.  i .  A  good  Name  is  rather  to  be  chofen 
than  great  Riches,  and  loving  Favour  than  Silver 
and  Gold.  It  is  a  good  Gift  of  God  to  us,  when  he 
gives  us  Favour  in  the  Eyes  of  Men  3  aiid  it  is  a 
Talent  that  may  be  improved  to  veiy  confideniblc 
Ufefulixefs.     Now  what  is  there  that  can  rciivler  a 

Man 


244       "Temporal  Blejftngs^  aijd 

Man  fo  worthy  of  Efteem  and  Honour  as  true  Re- 
ligion does  ?  It  forms  Men  into  a  Godlike  Temper, 
and  makes  thofe  who  have  it. to  be  indeed  the  ex- 
cellent of  the  Earth,  and  a  Bleirmg  to  the  World 
about  them  :  It  is  certainly  the  moft  worthy  Ac- 
complidiment  that  any  Man  can  attain.  Religion 
abounds  in  lovely  Virtues,  fuch  as  naturally  tend  to 
o-ain  the  Good-Will  and  Efteem  of  Men  ;  asMeek- 
nefs,  Kindnefs,  Charity,  and  a  readinefs  to  do  good 
unto  all  as  we  have  Opportunity.  Did  Chriftians  but 
more  excel  in  thefe  Virtues  of  their  holy  Religion, 
they  would  fijrely  have  more  Friends  and  fewer  Ene- 
mies than  they  commonly  have.  They  would  how- 
ever be  fure  of  the  hearty  Refpedt  and  Love  of  all 
that  are  wife  and  good  ;  for  the  good  Man  homureth 
them  that  fear  the  Lord.  Pfal.  xv.  4.  And  I  am 
iatisiied,  that  notv/ithflanding  the  feeming  Contempt 
which  wicked  Men  caft  on  the  Godly,  yet  they 
cannot  but  have  a  fecret  Refped:  for  fuch  Perfons  ; 
or  whence  is  it  that  there  are  fo  many  Hypocrites 
in  the  World  ?  So  many  wicked  Perfons  who  en- 
deavour to  counterfeit  Godlinefs,  and  to  dilguife 
themfelves  under  a  Pretence  and  Shew  of  it  ;  but 
that  they  account  Godlinefs  to  be  a  praife-worthy 
Thin^.  Men  often  endeavour  to  counterfeit  Gold 
and  precious  Jewels  5  but  not  worthlefs  Pebbles  and 
Lead.  And  v/hence  is  it  that  wicked  Parents  gene- 
rally defire  that  their  Children  fliould  prove  fober  and 
good  ?  but  from  an  inward  perfuafion  of  the  excel- 
lency of  Sobriety  and  Goodnefs.  Thus  it  appears 
that  true  Religion  has  a  Teftimony  in  every  Man's 
Brcaft  :  And  therefore  v/hat  Solomon  faid  of  this  di- 
vine VVifdom  long  ago,  holds  true  in  every  Age, 
Prov.  iv.  8.  Exalt  her  and  Jhe  Jhall  promote  thee,  jhe 
foall  bring  thee  to   Honour  "when  thou  doji   embrace 

her. 


Ser.  XXIII.  fa7iBified  AffliEiions.        445 

her.  Godlinefs  will  moll  certainly  engage  the  hearty 
Rcfped:  of  all  good  People  ;  and  it  will  in  a  man- 
ner force  the  Reverence  and  Efleem  even  of  wicked 
Men.  So  that  Honour  and  good  Reputation  in  this 
prefent  World,  is  to  be  reckoned  amongft  the  Pro- 
fits of  Godlincls.     And  fo  is, 

III.  pleafure.  Her  IVays  are  Ways  of  Pleafanf^ 
nefs^  and  all  her  Paths  are  Peace,  Prov.  iii.  1 7.  Re- 
ligion does  not  debar  us  of  any  worldly  Pleafures, 
which  are  reafonable  and  good  for  us  ;  but  it  teaches 
us  to  ufe  them  with  Safety,  and  with  the  trueft 
Comfort.  There  are  two  Things,  more  efpecially, 
which  are  greatly  conducive  to  our  true  Enjoyment 
of  any  worldly  Pleafure,  both  of  which  are  good 
Fruits  of  Godlinefs  ;  the  one  is  bodily  Health,  the 
other  is  a  peaceable  Mind. 

I .  As  to  bodily  Healthy  without  which  we  can 
neither  enjoy  our  felves,  nor  any  thing.  Certain  it 
is  that  Temperance,  Sobriety  and  Chaftity,  which 
are  Duties  of  Religion,  are  fome  of  thebeft  Preferva- 
tives  of  Health.  Religion  alfo  affords  the  moft  power- 
ful Remxcdies  for  Anxiety  and  Sadnefs,  for  inordinate 
Care  and  Fear,  and  for  all  that  Sorrow  of  the  World 
that  "worketb  Death ;  and  which  has  ad:ually  wore 
down  many  a  Man  to  his  Grave.  It  calls  us  to  re- 
joice alwaySy  and  gives  us  the  beft  Reafon  fo  to  do. 
And  a  merry  Heart  or  chearful  Mind,  doth  good  like 
a  Medicine,  Prov.  xvii.  22.  It  is  no  material  Ob- 
jedion  againft  this,  that  godly  Perfons  are  not  al- 
ways the  moit  healthy  ;  for  we  muft  allow  for  the 
difference  of  Conftitutions  5  fome  are  naturally  of  a 
weak  and  feeble  Frame  :  And  befides,  good  People 
are  liable  to  various  Accidents,  which  may  prejudice 
their  Health,  as  well  as  other  Men.  But  it  is  evi- 
dent that  Religion  does  generally,  and  according  to 

the 


444       Temporal  Blejfmgs^  and 

the  nature  of  Things,  tend  to  preferve  and  pro- 
mote the  Health  of  our  Bodies  5  and  that  vicious 
Men  are  moft  liable  to  {A  Difcafes.  Hence  it  is 
fuid,  Pfalm  Iv.  23.  That  bloody  and  deceitful  Men 
jhall  not  live  out  half  their  Days.  So  far  therefore 
as  Health  is  conducive  to  Plcafare,  w^hich  is  indeed 
a  great  way,  it  is  certain  that  a  godly  Life  bids  faircft 
to  be  a  plealant  Life.  The  other  mighty  Ingredient 
in  all  true  pleafure  is, 

2.  A  peaceable  Mind,  If  the  Mind  be  not  in 
Tune,  the  fweeteft  Harmony  will  make  no  Mufick 
in  our  Ears:  "Qnt  as  he  that  taketh  away  a  Gar- 
ment in  cold  Weather,  and  as  Vinegar  upon  Nitre^ 
Jo  is  he  that  fingeth  Songs  to  an  heavy  Heart.  Prov. 
XXV,  20.  It  is  only  teazing  and  vexatious.  So  Bel-^ 
f:azzars  fu  mptuous  Feall  could  yield  him  no  Plea- 
fure, while  his  Mind  was  uneafy,  and  his  Heart  did 
meditate  Terror.  In  iliort,  there  is  no  enjoying  any 
thing  without  a  peaceable  Mind  :  But  this  alfo  is  a 
good  fruit  of  Godlinefs.  It  is  that  alone  which  is 
capable  of  pacifying  the  Sinner's  Confcience  ;  of 
bringing  che  Soul  into  a  full  Pvefignation  to  the  Will 
of  God  ;  and  of  infpiring  us  with  comfortable 
Hopes  beyond  Death  and  the  Grave.  When  the 
Peace  of  God,  which  pajjeth  all  Vnderjl abiding,  keep^ 
eth  the  Heart  and  Mind,  it  is  always  in  Tune  for 
Pleafure;  and  therefore  a  godly  Life  muft  needs  be 
the  pleafanteft  Life  that  a  Man  can  live  in  diis 
World.  V/hat  M.an  is  he  that  loveth  Life,  and 
womdfee  good  Days  ?  Let  him  pradi^i  Godlinefs  : 
that  is  the  Way,  die  furc,  the  only  Vv'ay  to  folid 
Pieaf.ire  and  fubftantid  Joy. 

I   n7uf1:   not    here  pafs    by  an  Objedion  or  two, 
which  may  pofilLly  be  m.ade  againil  the  PleafuUt-  ■ 


neis  of  Relir;ijon 


One 


Ser.  XXIIL   fanSitfied  AffilEiions^        445 

One  is,  that  it  requires  fome  difficult  and  dip^ajie^ 
ful  Duties^  as  Repentance,  Self-denial  and  Mortiti- 
cation.  But  as  wdl  may  one  objec^l  againil:  the 
Pleafantnels  of  Health,  becaufe  it  may  be  fometinnes 
neceflary  to  take  diflafteful  Medici ne%  either  to  re- 
cover or  to  preferve  it.  Tho'  the  firil  entrance  on  a 
godly  Life  may  be  fomewhat  troublefome,  yet  the 
after  Progrefs  is  eafy  and  pleafant  ;  and  even  thefe 
more  diftalleful  Duties  are  not  without  a  fecret  Plea- 
fure  attending  them,  fuch  as  will  overmatch  the 
Pleafures  of  Sin  and  Senfuillty. 

Another  Ob]ed:ion  againft  the  Pleafure  of  Godll- 
nefs,  is  taken  from  thp  unco?nf or  table  Lives  of  fome 
godly  Perfons,     It    is   faid,  they  have  hardly  ever 
looked  brifk  and  chearful  lince  they  firft  applied,  ia 
good  earneft,  to  Religion.     I  am  very  forry  if  this 
be'true  of  any  godly  Perfons.     It  is  pity  they  jfhould 
thus  difgrace  Godlinefs,  and  prejudice  others  againft 
it  ;  and  it  is  pity  they  fliould  be  fuch  Strangers  to 
their  own  Privileges.     But    furely    the  Sorrow  and 
Sadnefs  of  fome  good  People  can  never  be  owing  to 
their  Religion  ;  for  the  Kingdom   of  God  is   Rigb- 
teoufnefsy  Peace  and  Joy,     Godlinefs  bears  no  fuch 
bitter  Fruit  as  this :  No,  but  it  muft  be  owing  to 
their  want  of  Religion,  to  their  Failings,  and  fmful 
Defefts :  It  is  probably  fome  remainder  of  their  na- 
tural Corruption,  not  yet  fufficiently  mortified,  that 
gives  them  all  this  Trouble,  and  makes    them  cry 
out,  with  St.  Pauly  Rom.  vii.  24.  O  wretched  Man 
that  I  am^  ivho  Jlmll  deliver  me  from  the  Body  of 
this  Death  I  The  true  way  to  get  above  fuch  a  fad 
and  deje<5ted  Frame,  is  to  grow  more  in  Godlinels ; 
and  the  more  holy  they  are,  the   defer  they  walk 
with  God,  the  more  comfortable   will  their  Lives 
ordinarily    be.     It   remains  a   Truth  therefore,   a 

Truth 


44^        Temporal  Bhjftngs^  and 

Truth  which  has  been  confirmed  by  large  Experi- 
ence, that  to  Hve  godly  is  the  true  Way  to  live  plea- 
iantly  in  this  prefent  World. 

Thus  you  have  heard  how  Godlinefs  is  profitahk 
unto^  ajid  has  promt /e  of  the  Life  that  now  is^  with 
refpedt  to  the  obtaining  of  temporal  good  Things. 
I  have  inftanced  in  Riches,  Honours  and  Pleafure. 

Secondly,  Godlinefs  is  profitable  for  the  Life  that 
now  is^  to  fupport  us  under  Troubles  and  AffliBions 
•whenever  they  befall  us. 

We  do  not  pretend,  that  Godlinefs  will   exempt 
any  Man  from  worldly  Afflictions.  Here  every  Man 
is  born  to  Trouble ;  and  the  Godly  muft  take  their 
fhare  of  it,  as  well   as  others.     Nay,  perhaps  they 
may  fometimes  be  exercifed  with  peculiar  Afflicftions, 
which  do  not   befal  other  Men.     They  are  fome- 
times perfecuted  for  Righteoufnefs  fake.     However, 
Godlinefs  affords  them  peculiar  Supports  and  Comforts, 
which  others  are  Strangers  to.     It  was  a  Thing  well 
known  in  Job'^  time,     that  it  was  ufual  for  God  to 
give  fuch  inv/ard  Supports  to  good  People,  in  their 
Afiiiiftions,  as  made  them  fit  eafy  on  their  Minds  : 
And  therefore  EJiphaz  v/as  furprized  to  hear  Joby 
whom  he  had  taken  to  be  a  good  Man,  utter  fuch 
bitter  Complaints  as  he  did,  and  curfe  the  Day  of 
his  Birth.  Are  the  ConfolatioJis  of  God  fmall  with 
thee  ?  lays  he,  fob  xv.   1 1.     David  fpeaks  of  the 
Comforts  of  God  which  delighted  his   Soul,  in  the 
multitude  of  his  forrowful  Thoughts,  and  in  his  fad 
Circumilances.  Tfalm  xciv.  19.     In  the  NewTefla- 
.ment  Vv^e  find  that  the  Experience  of  godly  Perfons 
was  flill  the  llime  ;  and  that  ordinarily  they  had  fucli 
inward  Supports  in  their  Afiiidions,  as  made  all  eafy, 
and  kept  their  Minds  in  peace.     We  are  troubled  on 

every 


Ser.  XXlil.   fanEltfud  AffiiBions.        447 

every  fide  ^  yet  not  diftre[jed%  we  are  perplexed,  but 
72ot  in  Dejpair  ;  perfecitted^  but  not  forfaken  j  cajl 
do^wn,  but  not  dcjlrofd,  2  Cor.  iv.  8,9.  As  the  Suf- 
ferings  of  Chrift  abound  in  tis^  Jo  our  Confolation 
alfo  aboundetb  by  Chrill,  2  Cor.  i.  5.  Their  inward 
Supports  made  their  outward  Afflidlions  feel  light 
and  eafy  to  bear. 

Here  let  vis  enquire  what  thofe  peculiar  Supports 
under  Afflictions  are,  which  are  the  proper  Fruits  of 
Godlinefs.     They  are  chiefly  thele: 

I .  The  Tcflimony  of  a  good  Confcience,  This  St. 
Paul  tells  us  v/as  his  rejoicing  in  all  his  Tribulations, 
and  at  laft  in  the  near  Views  of  Death,  2  Cor.  i.  12. 
Our  rejoicing  is  this,  the  Tejlimoiiy  of  our  Confci- 
ence, that  in  Simplicity  and  godly  Sincerity,  ?70t'witb 
fefljly  Wifdojn,  but  by  the  Grace  of  God,  we  have  had 
our  Converfatim  in  the  World,  And  the  fame  has 
been  a  great  Support  to  many  a  fuffering  Saint.  It  is  a 
mighty  Satisfadion  to  the  Mind  in  any  worldly  Afflic- 
tion, that  our  Confcience  can  tellify  we  have  not  brought 
it  upon  our  felves  by  Sin.  How  uncomfortable  is  the 
Reflection ,  which  many  a  wicked  Man  cannot  avoid, 
when  he  is  in  Pain,  or  Sicknefs,  or  Poverty !  '^  This 
*'  I  have  brought  upon  my  ielf,  this  alas !  is  the 
"  Fruit  of  my  Intemperance  and  wicked  Life." 
But  efpecially  if  Confcience  fhould,  at  the  fame  time, 
be  terrified  v/ith  a  dread  of  Almighty  Vengeance, 
that  is  the  factdeft  Circumilance  of  all  worldly  Sor- 
row. T^he  Spirit  of  a  Man  willfujlain  his  Infirmi- 
ties, if  he  has  nothing  elfe  to  grapple  with.  But  a 
wounded  Spirit  who  can  bear'?  Pro  v.  xviii.  14.  A 
good  Confcience,  on  the  other  hand,  prevents  fuch 
bitter  Refledions,  which  add  a  heavy  Weight  to  out- 
ward Troubles :  It  keeps  the  Burden  from  becoming 

intolerable, 


44^        Te^nporal  BleJJtngs^  and 

intolerable,  and  bears  up  the  Mind  from  being  prefTed 
down  under  it.  A  good  Confcience  is  always  plea- 
fant,  wl.cther  in  Profperity  or  in  Adverfity.  It  is 
in  it  felf  a  continual  Feaji. 

2.  A   Senfe   of  Pardon  and  Reconciliation  with 
God,  is   a  fiirtker  Support  under  worldly  Troubles, 
Pardon  takes  away  the  Curfe  from  Afflidion,  and  a 
Senfe  of  Pardon  is  a  fovereign  Balm  to  eafe  the  An- 
guifli  of  the  Mind.  Son  be  of  good  chear,  thy  Si?2S 
be  forgiven  thee,  faid  Chrift  to  a  poor  afH idled  Man. 
Matth,  ix.  2.     Be  his   Circumftances    what   they 
would,  in    other  Refpeds,  yet  this  alone,  that  his 
Sins  were  forgiven  him,  was  enough  to  make  him 
very  chearful.     A  Senfe  of  Pardon  will  fet  a  Man 
above  complaining  of  almoft  any  thing.     The  Ltha- 
bita?2f/l:all  not  fay  I  am  Jick,  for  the  People  that 
dwell ^  therein  fmll  be  forgiven  their  Iniquity,  Ifaiah 
xxxiii.  24.     Then  Pain  and  Sicknefs  are  eafily  born, 
they  are  hardly  worth  fpeaking  of.     '^  Let  this  feeble 
"  Frame  of  Nature  fhake  and  decay  -,  what  harm 
"  is  it  ?  Now  I  know  that  God  is  not  angry  with 
*'  me.     Sicknefs  and  Death  can  only  bring  me  near- 
«  er  to  my  God."     This  it  was  that  fet  David  a- 
hove  Vexation  and  Sorrow,  amidft  the  Diforders  of 
his  Family,  and  the  fad  Profped  which  he  had  con- 
cerning; his  Pofteritv.     Although  my  Houfe  be  jiot  fo 
with  God,  yet  he  hath  inade  with  me  an  everlafting 
Covenant,  ordered  in  all  things  andfure,  2  Sam.  xxiii. 
5.     To  know  that  God  was  reconciled  to  him,  and 
that  he  had   made  his  Covenant  with  him,  fet  his 
Soul  at  eafe,  and   ovcrballanced   all    his   Troubles. 
Now  this  Support  under  Afili'^ion   does  Godlinefs 
yield.     Not  indeed  that  all  godly  Perfons  are  (o  hap- 
py as  to  have  it :    No  alas !  fome  of  God's  Children 
in  this  World  ftill  walk  i?i  Darknefs,  and  fee  not 

the 


Ser.  XXIII.   fanStiJied  ^ffliEiio7ts.        449 

the  Light  of  their  Father's  Love.  But  were  Chri- 
ftians  as  diligent  in  making  their  Calling  and  Eledtion 
fure  as  they  ihould  be,  Aflurance  would  be.  a  more 
common  thing.  It  may  be  obtained,  we  are  ex- 
horted in  the  Scripture  to  get  it,  and  many  godly 
Perfons  have  actually  been  in  full  Poffeffion  of  it  -,  by 
means  of  which  they  have  been  able  to  bear  very 
heavy  AflliSions,  not  only  without  much  Dejedion, 
but,  in  a  manner,  without  any  Interruption  of  their 
ufual  Comfort.  Thus  we  read  of  fome  Perfons  who 
took  joyfully  the  fpoiling  of  their  Goods ^  knowing  in 
themfelves  that  they  had  in  Heaven  a  -better  and  a 
7nore  enduring  Subjlance.  Heb.  x.  34.  This  brings 
me  to  mention  another  Support  under  Affliftion, 
which  Godlinefs  alfo  yields,  viz. 

3.  The  comfortable  liope  of  Heaven^  where  thefe 
prefent  Affiidions  fhall  be  felt  no  more,  and  where 
they  {hall  be  abundantly  compenfited  with  fulnefs  of 
Joy  for  ever.  .With  this  Hope,  St.  Faitl  tells  us, 
both  He  and  his  Brethren  were  mightily  fupported 
in  thofe  times  of  Perfecution :  JVe  look  not  unto  the 
things  which  are  feen^  which  are  temporal^  but  tin^ 
to  the  things  which  are  not  feen^  which  are  eternal. 
And  then  how  light  did  they  make  of  all  the  Af- 
fiidions of  this  prefent  Life  !  Our  light  JlffliBion 
which  is  but  for  a  Mo?nent^  fo  they  rated  it,  2  Cor. 
iv.  17.  And  we  reckon  the  Sufferings  of  this  prefent 
ti?ne^  are  not  worthy  to  be  compared  with  the  Glory 
which  Jljall  be  revealed  in  us,  Rom.  viii.  18.  Now 
this  is  one  of  the  good  Fruits  of  Godlinefs,  even  a 
well-grounded  and  lively  Hope  of  Hfeaven.  I  add, 

4.  There  are  the  fupporting  Influences  of  the  good 
Spirit  of  God,  which  are  promifed  in  the  Gojpel  to  all 
Believers.  I  will  pray  the  Father^  and  he  J  ha  II give 
you  another  Comforter^  that  he  may  abide  with  you 

Vol.  I.  G  S  for 


/J.  50       Temporal  Blejftngs^  and 

for  ever^  was  one  of  the  parting  Promifes  which  our 
dear  Saviour  made.  Jolmidv,  i6.  It  is  by  the  In-* 
fluence  of  this  heavenly  Comforter,  that  all  the  Sup- 
ports and  Confolations  of  the  Gofpel  are  made  ef- 
fectual. He  feals  our  Pardon,  and  beareth  witnefi 
with  our  Spirit  that  we  are  the  Children  of  God,  He 
iheds  abroad  the  Love  of  God  in  the  Hearts  of  his 
People,  and  works  in  them  a  full  Aflurance  of  Hope 
unto  the  end. 

Thefe  are  the  chief  of  thofe  peculiar  Supports  un- 
der Trouble,  which  Godlinefs  affords  to  good  Peo- 
ple i  and  in.  this  Matter  it  is  evident  that  Godlinefs 
is  very  profitable  for  the  Life  that  now  is  :  It  affords 
the  beft  Supports  under  Troubles  and  AfHidlions.  I 
mentioned  a  further  Profit  of  Godlinefs,  'viz. 

Thirdly,  That  it  fecures  a  fanBified  Vfe  of  Af- 
fliBions^  as  well  as  a  happy  IJjue  of  them  ;  which  is 
therefore  a  prefent,  as  well  as  a  future  Benefit.     By 
a  fanftined  Ufe,  I  mean  their  being  made  a  Means  of 
doing  our  Souls  good,  and  of  promoting  our  beft 
Intereft.     That   all  the  prefent  AfHidions  of  the 
Godly  are  thus   fandified,  might  be  proved  from 
many  Scriptures.     There  they  are  reprefented  as  fa- 
therly Chafiifements,  which  God  lays  upon  them 
merely  for  their  own  Profit  ;  they  are  faid  to  pro- 
ceed from  the  Love  which  he  bears  to  them  :  And 
it  is  exprefsly  aiferted,  that  all  things  work   together 
for  Good  to  them  that  love  God,  Rom.  viii.  28.  And 
the  People  of  God  have  actually  found  it  to  be  fo  a 
thouflind  times  over. 

I  v/ill  here  give  you  a  few  Inftances  of  the  ianfti- 
fied  Ufe  of  AtHiclions,  and  ihew  you  to  what  parti- 
cular Purpofes  of  Grace  and  fpiritual  Good  they  are 
often  made  fubfervient ;  as, 

I.  They 


Ser.  XXIIL  fa77Eitfied  AffiiSiions.        45 1 

I.  They  are  of  ufe  to  try  the  Saints  of  God  in  this 
their  prefeiit  fate  of  Infirtnity  and  Imperfediion. 
This  is  faid  in  Scripture  to  be  one  of  God's  Defigns 
in  fuffering  the  Afflictions  of  his  People.  /  W// 
bring  them  through  the  Fire^  and  try  them  as  Gold 
is  tried.  Zech.  xiii.  9.  Bkfed  is  the  Man  that  en^ 
dureth  Te?nptation  -,  for  when  he  is  tried  he  fJmll  re- 
ceive  the  Crown  of  Life,  Jam.  i.  12.  The  Godiy  ar^ 
fometimes  tried  by  Afflidtion,  as  Jewels  are  tried 
whether  they  be  true  or  counterfeit.  And  v/e  often, 
find,  upon  fiich  a  Trial,  that  our  Hearts  are  much 
otherwife  than  we  took  them  to  be.  We  could  not 
have  thought  that  v/e  had  fo  much  Pride,  and  Im- 
patience, and  Unbelief  yet  remaining  in  our  Hearts : 
We  thought  we  could  have  fubmicted  to  the  Will  of 
God  much  better  than  we  find  we  can  do.  On  the 
other  hand,  many  a  timorous  Chriflian  has  found, 
upon  the  Trial,  that  he  has  more  Strength  than  he 
fuiped:ed  :  And  he  has  experienced  fuch  divine  Sup- 
ports in  the  Day  of  his  Trouble^  as  very  much  help 
him  againft  difcouraging  Fears  all  his  Life  afterwards^ 
Sometimes  God's  people  are  tried  by  Afflidions  as 
Gold  is  tried  in  the  Fire  to  refine  it.  So  we  read  of 
refining  them  in  the  Furnace  of  AffiiBion,  lia.  xlviii* 
10.  And  it  may  often  be  feen,*that  good  People 
do  adually  come  out  of  their  AfiiiCtions  with  their 
Corruptions  more  mortified,  and  their  Graces  more 
improved.  Tribulation  worketh  Patience^  and  Pa- 
tience Experie?ice^  and  Experience  Hope,  Rom.  v.  3. 
Perfecution  has  only  ferved  to  blovv'  up  the  Sparks  of 
divine  Love,  which  were  kindled  in  their  Hearts  be- 
fore, into  a  brighter  Flame :  And  the  more  they 
have  fuffered'  for  Chrift's  fake,  the  more  has  their 
Zeal  for  his  Interell  been   warmed   and   confirmed, 

G  g  a  Tims 


452       Temporal BkJfmgSy  and 

Thus  Afflidions  are  many  times  fandified  for  the 
Trial  of  the  Godly. 

2.  'They  are  fometimes  fafiofijied^  to  guard  and pre^ 
Jer've  themjrom  Temptation  a?id  Sin.     As  when  St. 

Paul  had  been  favoured  with  that  heavenly  Rapture, 
which  he  gives  an  Account  of,  2  Cor.  xii.  He  was 
in  danger  of  being  exalted  above  meafure,  or  of  grow- 
ing proud  of  it :  and  therefore  there  was  given  him 
a  Thorn  in  the  FlejJo^  a  MeJJenger  of  Satan  to  buffet 
himy  leji  he  jhoidd  be  exalted  above  meafure,  ver.  7. 
Very  poffibly  this  may  be  the  Defign  of  God  in 
other  AfHidions  of  his  People  :  It  is  to  preferve  their 
Innocence,  and  to  keep  them  from  fome  dange- 
rous Snare. 

3.  Prejhit  Afflidlions  are  fometimes  fanBijied  to 
the  People  of  God^  to  prepare  them  for  heavenly 
Glory.  What  a  long  Train  of  Afflidlions  befel  ^H. 
PaulmihQ  courfe  of  his  Life  and  Miniftry  ?  What 
a  fad  Catalogue  of  them  has  he  drawn  up  ?  2  Cor, 
xi.  23.  as  Labours,  Stripes ^  Prifons,  mortal  Daji- 
gerSy  and  Perils  of  various  kinds,  Wearinefs^  Pai?2^ 
fulnefsy  Hunger y  Thirfl^  Cold,  Nakedncfs,  &c.  Thofe 

who  knew  not  the  Charadter  of  the  Man,  might 
be  apt  to  judge,  as  the  barbarous  People  at  Me  lit  a 
did,  710  doubt  this  Man  is  a  Murderer,  whom  Ven- 
geance purfues  where-ever  he  goes.  But  the  Apoftle 
himfelf  was  able  to  give  a  better  Account  of  the  De- 
fign of  God  in  all  thofe  his  prefent  Affliftions :  He 
knew  that  they  were  defigned  to  prepare  him  for 
greater  Happinefs  and  Glory  in  Heaven.  Our  light 
jdfjlidion^  which  is  but  for  a  Moment,  workethfor 
us  afar  jnore  exceeding  and  eternal  Weight  of  Glory, 
2  Cor.  iv.  17.  His  God  had  defigned  for  him  one  of 
the  noblefl  Crov/ns  in  the  heavenly  Kingdom  ;  and 
this  Way  he  took  to  prepare  him  for  it :  He  exer- 

ciftd 


Ser.  XXIII.  fa77£iijied  ^ffliSiiom.  453 
cifed  his  Graces  with  a  variety  of  uncommon  M^ 
flidions,  to  improve  them  into  brighter  Glor\'. 

Thefe  are  fome  of  the  fandified   Ufes  and  ffood 
Fruits  of  the  prefent  Afflidions  of  the  Godly  :   And 
poffibly  God  may .  have  other  gracious  Defigns  in 
many  of  them,  which  we  can  no  more  guefs  at  now, 
than  the  Man  who  was  born  blind,  orchis  Parents' 
could  have  guefled  at  the  true  Defign  of  that  Af- 
flidion  of  theirs.     It   is   not  improbable  but   they 
might  have    thought  of  fuch   a  Queftion   many  a 
time  as  the  Difciples  asked,   John  ix.   2.  JVhy  was 
this  Man  born  blind?  "  Why  was  I  denied  the  ufe 
*J  of  one  Senfe,  which  almofl  all  Men  enjoy  ?  Why 
''  was  I  thus  doomed  to*  perpetual  Darknefs  ?  Or 
''^    why  was  our  Son  born  blind  ?  Why  was  he  thus 
'^^  deftined  to  unavoidable  Poverty  and  Wretched- 
"  nefs?"But   in  vain  were  all    their    Inauiries  • 
Neither  the  Son,  nor   the  Parents  could  ever  have 
found  out  the  true  Reafon,  before  it  was  plainly  told 
them  ;  which  was  that  Chrift,  the    Son  of  God 
might  have  an  Opportunity  of  manifefting  his  divine 
1  ower  m  opening  his  Eyes  by  a  Miracle,  ver,  3.  So 
God  may  have  many  wife  and  gracious  Defians  and 
Views  in  the  prefent  Afflidions  of  the 'Godly,  which 
they  can  know  nothing  of,  nor  ever  will  until  all 
the  dark  Scenes  of  Providence  come  to  be  laid  open 
in  that  Life  and  World  whicK  is  to  come.  ' 

Now  the  Ufe  we  fhould  make  of  this  Subjed  is 
lo  natural  and  plain,  that  I  need  but  hint  it  in  t'wo 
or  three  Particulars. 

I.  Fro?n  hence  let  us  learn  fo^^cmdicafe  the  Good^ 
nejsoj  God,  in  all  his  dealings  with  good  Men  For 
tho'  he  afflids  them  in  this  Life,  as  well  as  others, 
and  fometimes  fuffersthem  to  be  perfecutedas  others 

G  g  3  are 


454       Temporal  Blefftngs^  and 

are  not ;  yet  it  is  always  with  fome  wife  and  kind 
De%n.  He  has  provided  for  them  prefent  Supports 
and  Comforts,  which  other  Men  are  unacquainted 
with  :  And  he  will  turn  ail  their  Afflic^lions  into 
Bleiiings  in  the  end.  Never  then  let  us  think  hard- 
ly of  God,  as  if  he  dealt  hardly  and  unkindly  with 
lis,  or  with  any  of  his  Children.  Let  lis  learn  to 
blefs  a  taking,  as  well  as  a  giving  God  ;  and  adore 
his  Goodnefs  and  Love  thro'  all  the  Difpenfations  of 
his  Providence  towards  us. 

2.  Let  this  quiet  our  Minds  U7ider  AJJiiBion,  How- 
ever dark  the  Pi-ovidence  may  be  at  prefent,  and  how- 
ever grievous  the  Affiidiion  that  lies  upon  us ;  yet 
who  knows  to  what  good  Purpofes  it  may  be  de- 
figned  ?  And  what  Happinefs*  may  afterwards  iffue 
out  of  it  ?  Let  us  endeavour  to  perfuade  cur  felves 
into  a  more  firm  Belief  of  this  comfortable  Truth, 
that  God  does  all  things  ^wifely  and  well-,  and  that 
all  things  fiall  work  together  for  good  unto  the?n  that 
love  avJfear  him.  Let  our  firft  and  great  Care  be, 
to  make  this  God  our  Friend,  thro'  Faith  in.Chrift, 
his  Son  ;  and  then,  we  may  depend  upon  it^  that  all 
fliall  be  well  v/ith  uj^,  and  happy  for  us. 

3.  Let  7ne^  upon  the  whole ^  exhort  thofe  who  are 
Strangers  to  a  Life  ofGodlinefs^  to  make  trial  of  it. 
You  will  find  that  not  one  half  of  the  Advantages 
and  Profits;  the  Comforts  and  Bleffings  of  it  has  yet 
been  told  you.  To  live  godly  in  Chrift  Jefus,  is  the 
way  to  Riches,  Honours  and  Pleafure's :  It  is  the  way 
to  make  you  moft  truly  comfortabl^.in  this  Life, 
and  moft  completely  happy  for  ever.  Happy  will 
you  be  when  you  aj^  once  in  fuch  a  Cafe,  happy  will 
you  be  when  your  God  is  the  Lord, 

S  E  R^ 


(455  ) 


SERMON     XXIV. 

Afliftance  in    Duty,    Perfeverance    ia 
Grace,  and  Preparation  for  G  l  o  r  y; 


CoLossiANs  I.  9,  10,  II,  12. 

For  this  caiife  we do  not  ceafe  to  pray  for  you^  and 

t6  defire  that  ye  may  be  filled  with  the  Knowledge 
of  his  Willy  in  all  Wijdom  and  fpiritual  Vnder-- 
jl abiding  :  That  ye  might  walk  worthy  of  the  Lord 
unto  all  pleajingy  being  fruitful  tn  every  good 
Work,  and  increafmg  in  the  Knowledge  of  God  : 
Strengthen  d  with  all  Might  accordifig  to  his  glo^ 
rioiis  Power ^  unto  all  Fatience  and  Long-fuffer- 
ing  with  yoyfulnefs :  Giving  Thanks  unto  the 
Father y  who  hath  made  us  meet  to  be  partakers  of 
the  Inheritance  of  the  Saints  in  Light, 

H.OLINESS  is  no  lefsa  Bleffing,  than  a  Du- 
ty ;  and  a  Bleffing  it  is,  not  only  as  the  Or- 
nament and  Perfeciion  of  our  Nature  and  a  neceffa- 
ry  Means  to  our  Happinels,  but  as  a  Gift  coming 
down  from  aSove,  and  depending  ia  its  Principles, 
Continuance,  Exercifes  and  Improvements,  on  the 
Influences  of  Divine  Grace. 

Sandlification  in  the  beginning  of  a  fpiritual  and 
holy  Life,  has  been  already  conlider'd  as  a  Gofpel- 
l^leffing,  the  Effed:  of  God's  Power  and  Grace. 

Gg  4  Some 


456  Ajftfiance  tn  Duty. 

Some  other  Branches  relating  to  the  Progrels  of 
the  Life  of  God  toward  its  final  Confummation,  in 
virtue  iiill  of  the  fame  powerful  Grace,  are  the  allot- 
ted Sabje6ls  of  the  prefent  Difcourfe.  And  they 
are  thefe  three ;  A^[jijiance  in  Duty^  Ferfcverance 
in  Grace  ^  and  Preparation  for  Glory  :  All  which  are 
taken  into  the  Apoftle's  Prayer  in  the  Text  for  the 
Colojjian  Converts. 

And  certainly  this  Prayer  of  one,  who  {o  fully 
underftood  the  Chrifdan  Scheme,  and  which  was 
didated  by  the  Spirit  of  Infpiration,  muft  be  allowed 
at  once  conformable  to  the  conftant  Wants  of  all 
Chriilians,  and  to  the  ftated  Methods  of  divine 
Grace  for  the  fupply  of  them,  and  to  be  equivalent 
with  the  moft  exprefs  Promife  in  refpeft  to  what  is 
the  Subjedl  Matter  of  it.    I  begin  then  to  confider, 

Fi7Ji^  The  Affiftance  in  Duty  which  God  -has 
graciouily  promifed  to  Chriftians,  and  which  they 
are  incouraged  to  feek  and  exped:  from  him. 

Now  this  is  amplified  in  a  rich  Variety  of  Laji- 
gu?.ge  in  the  Text,  which  carries  it  through  all  the  Fa- 
•  culties  of  the  Soul,  and  fettles  for  its  Eited:  a  courfe 
of  holy  and  good  Fruits  through  the  Life,  walking 
'worthy  of  the  Lor  d  to  all  pleafmgi  and  beiiig  fruit- 
fid  in  evpy  good  JFork, 

We  may  diftindly  and  regularly  trace  it  through 
thefe  following  Particulars. 

L  It  includes  an  Illumination  of  the  Mind,  that 
It  may  difcern  or  recolledl  what  is  real  Matter  of 
Duty  in  the  various  Circumftanccs  of  Life,  and  what 
goes  into  the  full  and  exeid;  Difcharge  of  every  one. 

Howmany  of  our  Duties  confiftin  a  nice  Medium 
between  culpable  Extremes,  which  is  often  no  lefs 
hard  to  fettle  in  our  Judgment,  than  to  hit  in  our 

Practice  ? 


,Ser.  XXIV.   AJtJlance  in  Duty.  457 

Pra6lice  ?  Is  it  not  thus  difficult  to  manage  the  great 
Duty  of  Self-examination  (to  inllance  only  in  that 
among  many  of  this  fort)  fo  as  not  to  fet  the  Marks 
of  Grace  too  high  or  too  low,  and  fairly  fearching 
out  the  true  State  of  our  Souls,  to  give  Judgment 
without  too  much  Favour  toward,  or  unreafonable 
Prejudices  againft  our  felves  ?  Into  this  Duty  in  par- 
ticular the  Apoftle  introduces  the  Spirit,  as  witneffing 
with  our  Spirits,  to  bring  it  to  a  determinate  and 
right  IfTue.     Rom,  viii.   16. 

Is  not  Prayer  (as  well  as  other  Religious  Duties) 
of  fuch  extent,  and  requiring  withal  fuch  Intenfenefs 
of  Mind,  that  after  a  diligent  Preparation  the  mod 
experienced  Chriflians  find  it  a  work  of  great  Diffi- 
culty to  gather  up  orderly  into  their  Thoughts,  as  well 
as  to  prelerve  on  them  without  Diffipation,  all  the 
Materials  they  would  take  into  it  when  attempted  in 
any  Compafs  and  Fulnefe  ?  Does  not  therefore  the 
great  Apoftle  exprefly  make  the  right  Difcharge  of 
Prayer,  even  as  to  the  Mind's  due  Comprehenfion  of 
the  Matter,  depend  on  the  Spirifs  helping  our  In- 
^jinnittes  ?  for  ive  know  ?iot^  fays  he,  ivbat  wefiould 
pray  for,  as  we  ought,     Rom.  viii.  26. 

What  muft  we  iay  to  many  Duties  of  the  focial 
Life  wherein  our  Concern  lies  with  others,  and  our 
acting  a  becoming  Part  toward  them,  will  depend 
very  much  on  our  obferving  their  Tempers  ?  What, 
to  new  Duties  perpetually  accruing  from  new  Re- 
lations and  new  Circumflances  of  Life  ?  What,  to 
a  multiplicity  of  Engagements  lying  on  a  Perfon  at 
once,  as  where  Providence  allots  a  large  and  extenfive 
Sphere  of  Adion  ?  Is  not  hum.an  Wifdom  in  fuch 
Cafes  put  hard  to  it  to  difcovcr  the  Place  and  Time, 
the  Kind  or  Nature,  theMeafureand  Method  of  each 

iu- 


45  ^  AJfiJlance  in  Duty. 

incumbent  Duty,  and  ready  to  wifn  for  and  feek  a 
Direclion  fuperior  to  it  Self? 

What  muft  we  fay  to  the  Choice  of  our  Way  and 
Undertaking  in  fome  important  Tarns  of  Life,  that 
it  may  comply  with  the  Defign  of  Providence;  where 
a  falfe  Step  in  our  fetting  out  will  naturally  betray  us 
into  more  afterward,  nay,  a  Doubt  about  it  will 
diftrad-  and  difpirit  us  ?  Yet  is  not  the  Path  of  Duty 
in  thefe  and  other  Difpenfatioris  of  Providence,  often 
imbarrafs'd  with  many  Perplexities  and  intricate  Cir- 
eumftances,  fo  as  not  eafily  to  be  difcerny  ?  and 
'.'.re  not  the  wifeft  and  beft  of  Men  Ibmetimes  ex- 
tremely puzzled  to  determine,  what  is  the  Courfe 
which  is  agreeable  to  the  Will  of  God  v/Jien  they  are 
moft  fincerely  difpos'd  to  take  that  which  they  know 
to  be  fo  ? 

Once  mere,  what  a  Difficulty  is  it  for  the  Mind 
to  keep  in  view,  as  often  as  it  ought,  the  Glory  of 
God  as  the  great  End  of  all  our  common  and  civil, 
as  well  as  religious  Adions  ? 

Who  now  that  knows  himfelf,  will  not  freely  ac- 
knowledge on  fuch  accounts  as  thefe,  and  in  a  thou- 
land 'Cafes  of  Duty  and  Condud:,  with  the  Prophet, 
Jer.  X.  23.  That  the  Way  of  Man  is  not  in  himfelj : 
it  is  not  in  Man  that  walketh  to  direci  his  Steps  ? 
and  will  he  not  fee  Reafon  to  pray  with  David,  She%i> 
me  thy  Ways,  0  Lord,  teach  me  thy  Paths,  Pfal.  xxv. 
4.  and  elfewhere  often  5  and  with  his  Son  Solomoj?, 
Give  thy  Servant  an  iinderftanding  Heart,  that  I 
may  difcern  between  good  and  bad.  i  Kings  iii. 
.1,9? 

Flow  many  alfoare  the  Promifes  which  afTure  thia 
Mercy  to  the  humble  and  believing  Petitioner,  and 
having  rais'd  the  Expectation  by  their  Propofal,  have 
fully  anfwer'd  it  by  their  Accomplifliment?  Is  it  not 

declare^ 


Ser.  XXIV-  AJftJla7ice  in  Duty.  459 

declared  in  general,  that  all  the  Children  of  Zion 
jhallbe  taught  of  the  Lord?  Kii.  liv.  13.  Is  it  not 
made  an  exprefs  jp.rt  of  the  Office  of  the  Spirit,  to 
teach  Chriftians  and  to  bring  to  their  remem- 
brance all  things  which  Chriji  has  j'aid  that  they  have 
a  Concern  in  ?  John  xiv.  26.  Is  it  not  fcid  of  that 
pradical  Wifdom,  which  we  are  dire6led  to  afk  of 
God  from  the  Senfe  of  our  want  of  it,  that  //  JJjall 
be  given  to  him  that  aflis  in  Faith?  yam,  i.  5.  And 
in  confequence  of  acknowledging  God  in  all  our 
ways,  that  he  jhall  direB  cur  Paths  ?  Prov.  iii.  6, 
And  what  Man  is  he^  fays  the  Pfalmift,  that  f caret h 
the  Lord?  him  fiall  he  teach  in  the  Way  that  hefoall 
choofe,  The  Meek  will  he  guide  in  Judgment :  and 
the  Meek  will  he  teach  his  lVay\  Pfal.  xxv.  9,  12. 
See  alfo  Pfal.  xx^xii.  8.  Ifai.  xliii.  16.  - 

Let  now  the  Chriilian  witnefs  from  his  own  Ex-^ 
perience,  whether  thefe  Promifes  have  not  in  fome 
Seafons  of  his  Life  been  remarkably  fulfill'd,  while 
under  much  Darknefs  and  Perplexity  hanging  -fibout 
his  Mind  and  furrounding  his  Way,  he  has  in 
humble  Dependancc  on  them  earneftly  fought  Coun- 
fel  and  Diredtion  from  God,  Let  him  fay,  if  fome 
clear  and  bright  Ray  of  heavenly  Light  darting  at 
once  into  his  Mind,  or  certain  Circum fiances  of 
things  unexpectedly  ariling  and  concurring,  have  not 
difintangled  his  Way,  which  before  was  all  intricate 
and  involved,  and  pointed  it  out  to  him  with  full 
Evidence  and  Satistadion.  llus  his  Ears  have  heard 
as  it  were  a  Word  behind  him  faying^  This  is  the 
Way,  walk  in  it,  when  he  has  been  before  turning 
to  the  right  hand  and  to  the  left,  wholly  at  a  lois 
what  to  refolve  on,  according  to  that  Promife.  Ifai. 
XXX.  2 1.  What  fecret  Hints andfeafonable  Suggeflions 
for  many  occufionai  Services,  will  not  the  obferving 

Saint 


460  AJjiJlance  i?t  Duty. 

Saint  fee  Reafon  to  pwn  himfelf  indebted  to  the  good 
Spirit  for  ?  And  how  often  will  he  perceive  his 
Mind  inlarging  its  Views  to  an  eafy,  clear  and  copious 
Comprehenfion  of  thofe  things  'that  belong  to  the 
due  performance  of  many  Duties,  when  they  had 
been  for  fome  time  much  contracted  and  confufed, 
and  infuperable  Difficulties  appeared  to  clog  his  At- 
tempts ?  Nor  will  he  fcruple  to  refer  this  to  the 
fame  divine  Source. 

IL  This  Affiftance  aiFords  a  praftical  and  e:j^peri- 
niental  Knowledge,  an  impreliive  and  lively  Senfe 
on  the  Mind,  of  thofe  divine  Truths  which  are  the 
grand  Motives  to  all  Duties,  and  the  Materials  which 
employ  many  of  them. 

Not  only  are  our  Minds  weak  to  retain  and  recoi- 
led the  great  Truths  of  Chriftianity ;  but  even  when 
we  have  them  lying  before  the  View  of  our  Under- 
ftanding,  how  feeble  and  languid  is  the  Force 
wherewith  they  ftrike  our  Minds,  while  we  are 
left  to  difplay  and  manage  them  our  felves  with  our 
own  Spirits  ?  After  all  our  quickening  up  the  Powers 
of  our  Souls  to  attend  to  and  apply  them,  we 
can  derive  no  vital  Warmth  &om  them  on  our  Hearts. 
Arenotthefe  the  frequent  Complaints  of  fmcere  Chri- 
ftians,  that  the  great  things  of  God's  Law  and  Gof- 
pel  appear  as  ftrange,  flat  and  infipid  things  to  them? 
They  hear  and  read  of  them,  they  converfe  with 
them  in  their  Devotions,  they  meditate  on  them,  but 
alas,  it  is  without  any  clear  View  of  their  tranfcen- 
dcnt  Luftre  and  Glory,  without  any  Relifhes  of  theia* 
Sweetnefs,  without  any  powerful  Imprcflions  left 
by  them  on  their  Souls.  At  fuch  Seafons  they  can 
fcarce  form  a  Notion  of  their  having  been  affected 
other  wife,  as  they  fear  alfo  they  never  fhall,  with 
thefe  glorious  Truths,  and  feem  to  themfelves  as^  if 

thev 


Ser.   XXIV.   AJfijlance  in  Duty  461 

they  had  never  learn' d  TFifdom,  or  had  the  Knowledge 
of  the  Holy.  Bat  now  when  at  other  times,  and  it 
may  be  a  little  after  fuch  a  falling  ofT  of  Ipi ritual  Ap- 
prehenfions  and  Senfations,  thefe  Cime  divine  Truths 
Ihall  break  in  at  once  on  the  Eye  of  the  Mind  v/ith 
a  marvellous  Light  and  Glory  fo  as  to  fili  the  Soul 
with  Rapture  and  Wonder,  and  fliall  ipread  their 
pleafant  Savour  and  their  powerful  Virtue  all  over 
the  Heart  ;  Whence  this  Difference  ?  What  can  it 
be  attributed  to,  but  God's  jlnning  into  the  Hearty 
to  give  the  Light  of  the  Knowledge  of  the  Glory  of 
God  in  the  face  ofjefus  Chriji^  as  2  Cor.  iv.  6.  his 
opening  the  Eyes  that  they  may  behold  wondrous  things 
out  of  his  Word^  as  Pfal.  cx'ix.  18. 

Thus  the  Apoflle  takes  notice  of  the  Love  of  God 
(the  ftrongefl:  and  fweeteft  Motive  to  Duty)  as  fhed 
abroad  in  the  Hearts  of  Primitive  Chriftians,  by  the 
Holy  Ghojl  %vhich  was  given  to  them,  Rom.  v.  5. 
And  he  thus  prays  for  the  Ihefalonians  ;  The  Lord 
direB  your  Hearts  into  the  Love  of  God^  and  into 
the  patient  waiting  for  Chrift,  2  ThefT.  iii.  5.  And 
for  the  Philippians ;  'This  I  pray^  that  your  Love 
7nay  abound  yet  more  and  7nore  in  Knowledge  and  in 
allfudigment  5  (Senfe  or  Feeling  it  is  in  the  Original.) 

III.  A  Readinefs  for  and  in  the  Duties  incumbent 
on  us  is  another  Fruit  of  Divine  Aids  and  Infiuencces. 

The  beft  of  Chrillians  cannot  always  fay  with  the 
Apoftle,  that  even  to  will  that  which  is  good  is  pre- 
fent  with  them ^  fo  as  to  find  an  adualprefcnt  Inclination 
to  the  performance  of  it.  *  Ronu  vii.  18.  No,  this 
Faculty  fhares  as  fenlibly  and  deeply  in  the  Origifial 
Weaknefs  and  Depravity  of  human  Nature  as  any, 
and  retains  it  in  a  coniiderable  Degree  even  after 
Converfion,  v/herein  it  is.  but  imperfectly  renew'd. 
'Tis  then  the  Work  of  God  by  his  Spirit  to   incline 

our 


462  AJft fiance  in  Duty. 

our  Hearts  to  the  feveral  Duties  of  our  Calling  more 
common  or  fpecial,  and  to  keep  them  inclined,  for 
which  David  fo  often  prays,  particularly  PfaL  cxix^ 
'Tis  the  good  Spirit  that  quickens  and  prepares  us  for 
every  good  Work ;  it  is  he  who  diipofes  and  fuits  our 
Spirits  for  Prayer  with  other  Religious  Exercifes  and 
all  the  Offices  of  Life,  that  bringing  a  right  Frame 
with  us  to  them,  we  may  be  better  fitted  to  go  through 
them  well.  He  excites  holy  Motions,  infpires  with 
humble  yet  lively  Refolutions,  preferves  them  warm 
and  fteady  on  the  Soul,  and  at  laft  enables  us,  to  exe- 
cute them.  Conquering  all  Relu6lancies,  and  bear- 
ing down  all  Delays,  by  his  fecret  Influence  he  fweet- 
ly  and  powerfully  draws  our  Wills  to  our  appointed 
Work.  And,  as  we  foon  grow  weary  in  well-doings 
as  the  good  Difpofitions  we  at  any  time  carry  with  us 
into  the  Work  of  the  Lord  quickly  flag  in  the  profe- 
cution  ;  'tis  he  who  maintains  us  in  Frame  for  a  pa- 
tient continuance  in  the  Service  till  it  be  happily  fi- 
nifh'd.  At  every  turn  he  awakens  anew  our  droop- 
ing Inclinations,  nay,  and  fometimes  fprings  up  a 
mighty  Readinefs  and  Alacrity  in  the  middle,  which 
was  wanting  at  the  beginning  of  a  Duty.  Thus  'tis 
God^  as  the  Apofl:le  exprefly  affirms,  Phil.  ii.  13, 
who  worketh  in  us  both  to  i^ill  and  to  doy  of  his  good 
fleafure.  Now  this  wema;^jVfl:ly  apprehend  to  be  the 
ordinary  Method  wherein  God  works  up  the  Will 
into  a  fuitablenefs  to  the  Duties  we  are  to  ingage  in. 
He  imprefles  on  the  Mind  divine  Truths  and  Pro- 
mifes,  and  among  thefe,  •the  Afllirances  of  his  own 
upholding  and  ftrengthening  Prefence,  which  put 
Life  into  our  firft  and  renew'd  Eflx:)rts,  that  would 
elie  be  foon  given  over  under  the  preffing  Senfe  of 
Difficulties ;  and  then  he  afibrds  prefent  or  revives 
former  Tafl:e3  of  the  Pleafure  and  Delight  attending 

them. 


Ser.XXIV.  AJft (lance  in  Duty,  463 

them.  Yet  may  he  not  alfo  fometimes  give  fccret 
Touches  to  the  Will  it  ielf,  which  to  be  fuie  when- 
ever vouchfafed  never  violate,  but  rather  perfeft  the 
Freedom  of  its  Choice  and  Determinations  ? 

IV.  God  affiftsusin  Duty  by  weakening  and  fuppreC- 
fing  the  evil  Motions  of  our  Hearts.  Wbcji  we  would 
do  good^  evil  is  prefent  with  us,  ftriving  to  bear 
down  and  mailer  all  fpiritual  InclinationSjand  to  de- 
feat the  End  and  Effe6t  of  them.  Rom.  vii.  2 1« 
'The  Flejlj  lujleth  againjl  the  Spirit,  the  former  draws 
us  as  powerfully  oif  from  God  and  our  Duty  as  the 
latter  does  to  them,  and  labours  to  hinder  all  its  Ef- 
ficacy 'y  Jo  that  we  cannot,  of  our  felves,  do  the  things 
that  we  would.  Gal.  v.  17.  'Tis  the  hard  Task  of 
Chriftians  here,  that  while  they  are  working  for 
God  and  their  Souls,  they  muft  hold  themfelves  in 
reiidinefs  to  fight  and  reiift  their  Ipiritual  Enemies 
who  are  always  at  hand  to  difturb  them  in  their 
Work  ;  juft  as  it  was  with  Nehe^niah  and  his  People^ 
who  when  they  were  employed  in  building  the  Wdls 
oiye?'iiJ'ale7n,  with  one  of  their  Hands  wrought  in  tlM 
Work  and  with  the  other  held  a  Weapon,  Neh.  iv, 
17.  And  who  then  is  fufficient  of  himfelf  for  both 
thefe  Concerns  together,  and  does  not  need  conf lant 
Succours  from  above,  to  carry  on  his  Labours  through 
fuch  Difficulties  and  Oppoiitions  to  a  com&rtable 
iffue  ? .  Therefore  the  fettled  Method  of  our  living 
to  God  in  a  Courfe  of  holy  Obedience  is  thus  laid  out 
by  the  .Apoftle,  Rom.  viii.  11.  If  ye  through  tlM 
Spirit  ?72ortify  the  Deeds  of  the  Body,  ye  Jhall  live. 

V.  This  Affiftance  is  compleated  by  God's  exciting 
and  quickening  into  Exercife  thofe  holy  Affcdions  and 
gracious  Principles  which  are  proper  to  every  Duty, 
There  is  an  inward  Ipiritual  Part  muftmix  with  and 
rua  through  the  outv/ard  of  all  Duties  -,  or  they  are 

fpoil'd. 


464  AJftJlance   in  Duty. 

fpoird,  being  no  better  than  a  dead  Body  without  a 
Soul.  The  Abfence  of  fuitable  Graces  in  fome  de- 
gree of  lively  Exercife  out  of  oar  Works,  makes  them 
not  perfect  before  God  3  Rev.  iii.  2.  they  are  not  then 
filled  up  as  the  w^ord  fignifies,  that  is,  with  thofe 
Graces  which  •  are  to  be  the  animating  Ingredients  of 
them.  Now  are  not  all  holy  Qualities  the  Fruits  of 
the  Spirit  ?  as  they  are  call'd,  GaL  v.  22.  And  he 
is  therefore  denominated  from  his  Concern  with  them 
all  together,  and  with  particular  leading  Graces,  the 
Spirit  of  Grace,  of  Faith,  of  Love. 

How  many  of  thefe  muft  come  together  artd  con- 
tribute their  refpedlive  Share  to  the  feveral  parts  of 
Prayer  ?  And  is  not  the  Spirit  defign'd  and  promifed 
to  help  our  Infrmities  in  the  manner  as  well  as  mat- 
ter of  our  Prayers,  that  we  may  pray  as^  and  not  only 
for  what  we  ought  ?  Rom.  viii.  26.  Whenever  we 
pour  out  our  Hearts  before  God,  in  awful  yet  delight- 
ful Adoration  of  his  fublime  and  incomprehenlible 
Glories,  in  a  flow  of  penitent  Affedions  for  our  Ini- 
quities, in  warm  and  fervent  Breathings  after  Ipiritual 
Blellings,  in  an  eafy  Refignation  of  all  our  temporal 
Concerns  to  his  Will,  in  the  various  Pleadings  of 
Faith  judicioufly  and  powerfully  enforcing  all  our 
Requeits,  and  in  the  livelieft  Emotions  of  Love, 
Gratitude  and  Joy  while  we  acknowledge  his  Bene- 
fits y  the  Spirit  of'  Gf^ace  mid  Supplications  has  been 
firft  pour'd  upon  us,  and  been  moving  all  along  on 
our  Hearts,  to  give  us  this  Liberty  and  inlarged  E- 
manation  of  fpiritual  Affedions  and  Graces.  The 
fame  muft  be  fiid  of  that  large  Train  of  Graces  which 
an  Attendance  on  the  Table  of  the  Lord  calls  for  ; 
and  fo  of  thofc  that  are  to  be  mix'd  with  hearing  or 
reading  God's  Word  and  finging  his  Praifcs ;  when 
they  are  exercifed  in  any  good  meafure  agreeably  to 

'the 


Ser.  XXIV.  AJftJlance  i?!  Duty.  465 

the  Demands  of  thefe  Ordinances.  Nay,  and  as  all 
Self  and  Social  Deities  are  to  be  qualified  with  a  cer- 
tain Temper  of  Mind  fitted  to  each ;  as  the   Faith^ 
with  the  Love  and  Fear  of  God  in  general,  fhould  re- 
gulate and  animate  our  whole  Condudlthat  whatever 
Vve  do  may  be  done  with  Singlenefs  and  Chearfulnefs 
•  of  Heart  as  unto  the  Lord,  with  upright  Aims  and 
Tendencies  to  his  Glory:  fo  God  is  only  able  to  make 
all  Grace  to  abound  toward  us,  that  thus  having  all 
Sufficiency  in  all  things,  we  Tnay  abourid  to  every  good 
Work.  2  Cor;  ix.  8.  In  order  to  our  doing  V/orks  of 
Liberality,as  we  dught,out  of  theunfeign'  d  and  intenfe 
Love  of  a  pure  Heart  to  the   Brethren,  our  Souls 
muft   be  purified  through  the  Spirit,  as  1  Pet.  i.  22. 
'Tis  God  to  whom  we  are  to  apply,  to  fulfil  in  us  the 
Work  of  Faith  with  Power:    2  Theff.  ii.  11.    To 
give  to  our  Patience  her  perfeB  Work,  that  it  may 
beintire,  lackingnothing:  Jam.  i.  4, 5.  To  purge  off 
from  our  lawful  and  good  Adlions  corrupt  Self- Ends 
of  Pride  or  outward  Intereft,  which  are  apt  fo  clofe- 
ly  to  adhere  to  them,  and  to  make  them   Fruits  of 
Righteoufnefs  unto  his  own  Glory  and  Praife  :  Phil.  i. 
I  i.  In  a  word,  to  make  usperfeilinevery  good  Work  to 
do  his  Will,  working  in  us   that  which  is  well-plea- 
fing  inhis fight, throughfefiisChrifi.  Heb.  xiii.  21. 

1  fhall  juft  drop  a  few  practical  Reflexions  on  this 
firft  Head  of  my  Difcourfe,  before  I  pafs  on  to  the 
fecond; 

Firft  then.  Is  divine  Afllftance  in  fuch  a  variety 
of  Inftances  neceffary,  even  to  one  v^ho  has  a  Prin- 
ciple of  Grace  and  Holinefs  in  his  Heart  ?  What 
awful  Convidtion  may  this  give  to  the  Sinner  w^ho  is 
without  it,  of  his  utter  Inability  to  do  any  thing 
truly  pleafing  to  God,  whatever  Profeillon  he  makes, 
whatever    religious  Services   he  performs,  whatever 

Vol.  I,  H  h  moral 


466  JIJp fiance    in  Duty. 

moral  Virtues  he  praftifes  ?  Let  him  not  then  any 
longer  be  fecure  in  a  Courfe  of  dead  and  fpiritlefs 
Works,  or  valuehimfelfon  going  over  a  Round  of  Du- 
ties, which  yet  to  negled  would  make  his  Cafe  ftill 
worfe.  But  as  fenfible  that  he  is  very  far  off  from 
doing  any  thing  fpirituaily  and  acceptably,  let  him 
earnelHy  implore  the  Gift  of  the  Spirit,  as  the  Au- 
thor firft  of  new  Hearts,  and  then  of  new  Fruits. 
And  is  he  not  promifed  to  them  who  aik  for  him  ? 
Luke  xi.  13. 

2.  Let  the  Chriftian  fee  that  he  never  denies 
or  difowns  the  Reality  of  Divine  Operations,  be- 
caufe  the  manner  of  the  Influence  may  be  fo  fecret, 
as  not  to  be  fcnfibly  perceived,  and  attempers  it  felf 
to  the  rational  Nature,  which  ads  with  intire  free- 
dom and  confcioufnefs. 

Is  not  the  Word  of  God  by  fo  frequently  and 
clearly  interefting  the  Power  and  Grace  of  God 
in  all  the  good  Works  of  Chriftians,  a  fure  and 
full  Warrant  to  induce  our  Belief  of  it,  and  to  in- 
gagc  our  Alcription  of  Praife  and  Glory  to  him 
for  ever"y  good* thing  found  in  or  done  by  us, 
though  we  have  no  fenfible  Demonftration  with- 
in our  felves  of  his  Power  working  on  us  ?  And 
yet  what  Chriftian,  by  confulting  his  own  diffe- 
rent Experiences,  is  not  furni(li*d  with  a  Witneis 
within  himfelf  to  the  internal  Operations  of  God's 
Grace  ?  Does  not  Piety  and  Humility  diftate, 
that  the  Difference  for  the  better  ihould  be  attri- 
buted to  God,  and  that  for  the  worfe  to  our  felves 
as  a  Meafure  or  Rule  whereby  to  judge  what  wc 
ihould  at  other  times  and  always  be,  if  left  alone 
to  the  meer  Workings  of  our  own  Spirits  ?  Are 
we  then  ever  fo  confgious  to  the  free  Motions  of 

our 


Ser.   XXI V/  AJftJlance  in  Duty.  467 

oar  own  Mir^ds  an  J  Hearts,  in  choofing  and  pur- 
fuing  afcer  Holinefs  ?  Let  us  nevcrthelefs  not  fcru- 
pie  to  believe  and  own  that  God  has  been  work- 
ing with  uj,  though  we  knew  it  not.  Let  us 
alio  remember  for  oar  Satisfaction  and  Dired:ion, 
how  extremely  cautious  the  Holy  Apoltle  was,  not 
to  dctradi  any  thing  from  the  Glory  of  God's 
Grace,  while  he  mentions  his  own  abundant  La- 
bours in  the  Gol]xl.  By  the  Grace  of  God^  fays 
he,  /  am  what  1  a?n^  and  his  Grace  be  flowed  iipoti 
me  was  not  in  vain :  hut  I  laboured  more  abundantly 
than  they  all\  yet  not  /,  but  the  Grace  of  God  which 
was  with  mc,      i  Cor.  xv.  10. 

3 .  We  may  remark  the  true  way  of  imprcving  this 
Doctrine  to  the  regulation  of  our  Condudt:,  againft 
thefe  two  Extremes  of  fitting  fall  and  doing  nothing 
till  we  find  a  fenfible  Prefence  of  God  with  us,  and 
01  going  on  to  our  various  Duties  prefumptuoufly, 
without  any  dependance  on  the  Spirit  of  God.  Duty 
binds  us  in  the  fime  manner  whether  we  are  dilpofed 
or  indifpofed  to  it.  It  muft  then  be  our  Care  and 
Bufinels  at  all  times  to  ftir  up  the  Powers  of  Nature 
and  Grace  to  lay  hold  on  God,  and  to  do  with  all 
our  Might  what  is  matter  of  prefent  Duty  to  us. 
Thisisthelikelielt  v/ay  of  our  receiving,  and  the  only 
way  wherein  we  can  expedl  Divine  Affiftances, 
whofe  tendency  and  defign  is  not  to  fuperfede,  bun 
to  renne  andpei"fed:our  own  Operations,  with  which 
they  infenfibiy  mix.  Hence  they  are  propofed 
to  incourage  our  attempting  even  the  moft  difficult 
Services.  Phil.iu  12,  13.  And  therefore  on  the 
other  hand,  let  us  take  care  that  we  never  flight  or 
overlook  the  Grace  of  God,  prefuming  on  our  own 
fancied  Readinefs  and  Ability;  but  purfue  every 
H  h  2  Duty 


46  8  P  erf  ever  ance  in  Grace. 

Dutywith  a  continual  Eye  to  it,  aiid  fo  refoWe  with 
the  Pfalmifl:,  to  go  in  the  ftre77gth  of  the  Lord  God, 
Pfal.  Ixxi.  1 6.    But  I  proceed  now, 

Secondly^  To  confider  Perfeverance  in  Grace,  as  a 
Bleiiing  laidcr taken  ior  and  promifed  by  God  to  his 
Saints,  and  which  they  may  humbly  and  comfortably 
exped:  from  him.  y\m  I  take  to  be  meant  by  the 
all  Patience  and  Long-Jiiffering  in  the  Text,  even  as 
the  fame  Words  are  applied  to  holding  on  in  a  Courfe 
of  Faith  and  Obedience.  Heb.  vi.  15.  Ro?n,  ii.  7. 
And  thus  in  another  place  oar  Apoille  purfues  his 
Prayer  for  Sanctification  to  this  Iffue  of  a  final  Pre- 
fervation.  1  Theff.  v.  23.  'The  very  God  of  Peace 
fatiLlify  you  wholly  ;  a?id  I p?^ay  God,  ycur  whole  Shi-- 
rit  and  Soul  and  Body  be  prejerv'd  blamekfs  unto  the 
coming  of  our  Lord  Jefus  Cbriji. 

I  ihall  endeavour  the  brief  Explication  and  Con- 
firmation of  this  impo.  tant,  and  moil  valuable  Privi- 
lege of  the  Saints  in  the  following  Propofitions, 

I.  The  Perfeverance  of  Saints,  muil  be  underftood 
in  refpect  to  the  Grace  or  Favour  of  God  toward 
them,  and  the  Grace  of  God  or  the  Principles  of 
Holinefs  v/ithin  them,  as  infeparably  fubfifting  toge- 
ther and  neiiher  apart  from  the  other.  They  both 
commence  together;  every  one  at  the  fame  time  he 
•is  admitted  into  a  State  of  Acceptance  with  God  and 
Reladon  to  him  as  a  Father,  has  a  Principle  of 
Holinefs  Infiifcd  into  him ;  and  they  muft  either  con- 
tinue or  ceafe  together.  None  fliall  be  preferv'd  in 
the  Favour  of  God,  who  have  not  prelerv'd  in 
them  the  Image  of  God,  as  none  ihall  ever  lofe 
the  former  who  do  not  the  latter. 

Now  from  this  Connexion  we  xmy  conclude, 
not  that  there  are  no  peremptory  Aflurances  of  God*s 
Love  to  any  enduring  for  ever,  when  we  actually 

find 


Ser.  XXIV.  Perfeverance  hi  Grace.     469. 

find  fuch  in  Scripture  exprefs'd  in  the  ftrongeft  man- 
ner \  but  only  that   a    Regard   will  be  had  to  the 
Character  of  thofe,  in  whom  they  are  to  be  made 
good,  and  therefore  God  himfelf  will  take  effcdlual 
Care  that  they  fliall  perfevere  holy  as  a   ncceffiiry 
means  of  their  abiding  in  his  Love.     Muft  we  not 
thus  underftand  the  Triumphs  of  the  Apoi^:lc,  and 
his  declared  Perfuafion  that  none  of  the  particulars  he 
mentions,  no  nor  any  other  Creature  or  Thing  Jhall 
he  able  tojeparate  thofe  who  love  Go  J,  being  the  called 
according  to  his  piirpofe^  from  the  Love  of  Chrifi  and 
of  God  i?i  Chrifl  ^ ejus  our   Lord?  Rom.  viii.  28, 
34     39.    Is   not  the   Chara6ler   and  Happinefs   of 
Chriftians  here  fixed  together  ?  Does  not  the  Aflu^ 
ranee  of  God's  unchangeable  Love  to  them  neceflari- 
ly  imply  andfecure  the  continuance  of  their  Love  to 
God  as  iiovv^ing  from  the  former,  and  v/ithout  which 
God's  Love  to  them  would  undoubtedly  ceafe  ?  The 
Words  plainly  and  ftrongly  reprefent  an  ablolute  cer- 
tainty of  the   Event.     They  muft   therefore  mean 
more  than  this,  that  nothing  fhall  fhake  the  Intereft 
of  Chriftians  in  God's  Love,  as  long  as  they  main- 
tain their  own  Love  to  God.     For  thus  the  Miie 
would  be  left  altogether  uncertain :  Nay,  and  thus, 
after  fo  folemnand  pompous  a  defiance  of  all  Ene- 
mies which   might  threaten    to  feparate  Chriftians 
from  God's  Love  to  them;  they  would  lie  expofed' 
without  any  guard  on  the  fide  of  their  greateft  or  on- 
ly  Danger  and   Apprehenfion,   which  is  left  their 
Enemies  fhou.ld  prevail  to  extinguifti  their  own  Lov^ 
to  God.     Do   they  not   well  know    that  Violence 
without  Sedu6lion  can    never  be  their  Ruin,    nor 
God's  Heart  be  alienated  from  them  any  other  way 
than  by  the  alienation  of  their  Hearis  from  him  ? 

H  h  3  II.  Per- 


47  o  T  erf  ever  ance  In  Grace. 

II.  Perfeveraiice  belongs  not   abfoiutely  to  what 
is  either  lefs  or  more  than  habitual  Grace.     What- 
ever  Faith  of  Affent,  Prcfeflion,  Convidions,  com- 
mon Operations   and  Gifts  of  the   Spirit,  outward 
Reformation  and  Regularity  of  Manners,  are  attain'd 
apart  from  true  Sanditi cation,  thefe  indeed  may  be 
loft  and  quite  wiiher  away.     In  this  manner  feveral 
Cafes  and  Examples  of  Apoftacy  mention'd  in  Scrip- 
ture are  certainly  to  be  underftood.      The  Stony- 
ground  Hearers,    who  for  a  while  bciieve\  and  in 
tivic  of  Tetnptation  fall  a-way^  are  faid  to  have  no 
Root  in  themJeheSy  ?2o  honefi  and  good  Heart,     Luke, 
viii,  I3>  15-      As  to  thofe  who  are  fuppofcd  capable 
of  falling  away  even  to  an  impoffibiiity  of  Recovery, 
Heb.  vi.  no  gracious  Principle  is  found  among  the 
high  things  afcribedto  them^  there  2sz  better  tklngSy 
even  things  accompanying  Sahaticn^  exprefiy  fpoken. 
of,  as  in  contradiftindion  to  them,  'u.  9.  10.     Thus 
when  fome  are  faid  to  depart ^  t^  f.^^h  ^^^-  ^^  ^^^^^^  ^" 
fide  from  the  Faith  or  from  Grace-,  it  is  meant,  only 
of  the  Doftrines  of  the  Gofpel,  which  are  alfo  fome- 
times  accurately  diflinguifh'd  nom  real  Principles  of 
Grace  and  Holinefs,as  never  had  by  thechief  of  thefe 
Apoftates.     From  which  hitcr,  named  juft  before, 
fays  the  Apoftle,  fome  having fivervd  (Jjavifig  mifd 
KiX fallen  fort  c/'them,  as  the  Original  Word  "^xiv  Tivc? 
^rox'^'y^lii  properly  iignifies)  have  tioiid  afide  to  vain 
jangling,    i  Tim.  i.  5,  6.     Which,  tliat  is,  a  good 
Confcience^  fome  having  put  away  w  rtyf?  aVcotra^ei'o* 
(or  thriiflfrom  thejn  without  ever  entertaining  it,  as 
the  Word  is  underflood    ^'  elfe where)   concerning 
Faith  have  made  fipwrack,  v.  19,      T^hey  went  out 
from  us,  fays  another  Apoftle,  hut  they  were  not  ofus^ 
they  were  never  led  and  adcd  by  the  ikm^  Spirit  of 

Grace 

*  See  A^s  vii.  27.  chap,  xiii-  46, 


Ser.  XXIV.  Perfevera7tce  in  Grace.  471 
Grace  and  Holinefe,  the  UndJion  which  abideth  in 
them  who  receive  it^  i  John  ii.  19,  27.  So  when 
thofe  great  Apoftates  in  2  Pet.  ii.  are  compared  to  a 
Dog  returned  to  his  Vomits  a  Sow  that  was  waJlSd^ 
to  her  wallowing  in  the  Mire,  ver.  22.  a  real  Chang? 
of  their  impure  Natures  mufl  furely  be  none  of  th:; 
Fruits  of  their  former  Profeflion. 

On  the  other  hand,  there  is  a  con  flan  t  Protection 
only  for  the  Seed  or  Principle  of  Grace  it  fclf,  but 
not  againfl:  its  Decays,  a  temporary  Safpenfion  of  its 
Exercifcj  and  the  Commiilion  of  many  and  fome- 
times  very  great  Sins.  Several  Declarations  and  Pro- 
mifes  in  Scripture  take  up  and  provide  for  thefe  Cafes^ 
as  more  or  lefs  incident  to  all  Saints,  that  they  may 
noc  fo  far  prevail  as  to  divide  them  from  God  and 
unfettle  their  Foundation  of  Grace  within,  l^hoiigh 
the  good  Man  fall,  as  he  may  feven  times,  Prov, 
xxiv.  16.  he  Jhall  not  be  utterly  cajl  down :  for  the 
Lord  iipholdcth  him  with  his  ha?id,  Pfal.  xxxvii.  2.|. 
Thus  he  upheld  the  Pfalmift  in  a  fore  Temptation 
which  had  almoft  oveifethim.  P/^/,lxxiii.  23.  Thus 
David ^  in  praying  God  after  his  notorious  Fall,  7iot 
to  take  his  holy  Spirit  from  him,  virtually  ovvT/d  that 
he  never  had  wholly  departed  from  him.  P.al.  Ii. 
1 1 .  Thus  Peter  had  fecurity  given  him  by  the 
Prayer  of  his  Lord  and  Mafter,  that  his  Faith  jhoald 
notfaiL  Luke  xxii.  32,  Thus  when  Solomon  eom- 
mitted  Iniquity,  God  as  ftill  hi:  Father  would 
chafien  him  with  the  Rod  of  Men,  but  never  fuffer 
his  Mercy  to  depart  awayfroin  him.  2  Sam.  vii.  >4, 
I  y.  And  the  fame  gracious  Provifion  is  prorrJfcd  in 
like  Cafe  to  all  the  fpiritual  Seed  of  Chrifl:.  PfaL 
Ixxxix.  30 — 35.  And  hence  fo  many  Promiko  of 
God's  healino;  his  People's  Backflidings. 

H  h  4  IIL  The 


4.72  Perfeverance  in  Grace. 

III.  The  fame  Reafons  hold  for  the  Perfeverance 
of  all,  as  of  any,  who  have  obtain'd  precious  Faith 
and  Sandification  :  And  yet  doubtlefs  many  of  them 
adlaally  endure  to  the  end  and  are  faved.     Were  it 
indeed  left    to  Believers  to  preferve  themfelves,  (in 
which  Cafe  only  it  can  be  imagined  how  the  final 
Iffue  ihould  be  different  in  one  and  another)  the  Confe- 
quence  may  be  well  prefamed  fatal  to  them  all.    But 
the  Scripture  fixes  it  not  here,  but  on  the  Power  of 
God,   I  Pet,  i.  5.     J  tide  24.     on   their  Relation  to, 
him,  and  on  his  fpecial  Knowledge,  Love  and  Care 
of  them.     2  7V;;;.  ii.  19.  ^om.  win.  31,  39.    chap, 
xi.  I,  2.     And  has  not  God  the  fame  Love  and  Care 
for  all  his  Children  alike?  has  he  not  the  fame  Power 
to  keep  one  as  much  as  another  ?    and  is  it  not  our 
Heavenly  F^Z&r'i  JVilI^that  not  one  even  of  the  little 
ones  in  his  Family  fhould  perifli  ?  Matt,  xyiii.    14.  It 
is  alfo  in  Chrift  Jefas  that  they  are  to  be   prefervd 
wYxO  are  effectually  called.   Jude  i.      And  has  not 
he  the  fame  Affedion  and  Regard  for  them  all,  as 
the  dear  Members  of  his  Body,  the  Travel  of  his  Soul^ 
and   the  promifed  Reward  of  his  pouri?jg  it  out  unto 
Death,  which  he  was  fo  to  fee  as  to  be  fatisfied  ? 
Ifai.  liii.    \o.     And  would  he  be  fatisfied  with  lels 
than  his  full  Reward  ?  Has  he  not  alfo  receiv'd  them, 
for  his  Charge,  with  acknowledged  Inftrudions  that 
cf  a  II  which  the  Father  had  given  him  he Jkouldlofe  no- 
thing ?  Johnvi.  39.     And  is  he  not  then  concern'd  in 
Honour  and  Failhfulnefs,  to  employ  that  full  Power 
which  he  likewife  owns  to  be  given  him  for  this  end, 
in  order  a(llually  to  give   eternal  Life  to  them  all  ? 
John  xvii.  2.      Of  which  Power  being  really  and  fuc- 
ceffully  fo  cxercifed,  his  Intcrcefiion  is  a  Proof.    For 
as  this  is  the  Way  in  which  his  Mediatorial  Power 
becomes  eliectual,  fo  it  is  made  in  common  for  fuch 

as 


8er.  XXIV.  Perfeverance  in  Grace,     473 

as  truly  believe  on  him^  that  they  may  have  his  Spirit 
to  abide  in  them  for  ever,  and  be  preferv'd  fafe  to 
Glory,     yohnxiv,   i6.     chap.  xvii.     Therefore, 

IV.  A  conflant  and  final  Perfeverance  in  Grace 
unto  Glory,  is  exprefly  declared  and  abfoliitely  pro- 
mifed  in  many  paffages  of  Scripture.  'Tis  reprefented 
by  ourbleiTed  Lord,  as  athingimpoffible^c^ifc^/i;^,  that 
is,  fo  as  to  draw  away  to  Ruin  the  EleB.  Mat.  xxiv. 
24.  Again,  he  fpeaks  of  the  gracious  Principles  im- 
parted by  him  under  the  Metaphor  of  a  Well  of  Wa- 
ter that  Jkall  be  ifi  the  Receiver,  Jpringing  up  into 
everlajting  Life.  John  iv.  14.  What  ftronger  Se- 
curity for  all  his  Sheep  being  preferv'd  fafe  to  eternal 
Life  can  Words  contain,  than  thefe  which  he  utters 
of  them  ?  /  give  unto  them  eternal  Life^  and  they 
JJdall  never  per  ifi  ^  neither  fi:all  any  pluck  them  out  of 
my  Hand,  John  x.  28.  Here  the  End  is  afcertain'd 
fo  abfolutely  and  univerfally  as  to  admit  of  no  Ex- 
ceptions, no  not  that  of  the  Sheep's  wrefting  them- 
felves  through  their  own  Perverfenels  and  wandering 
Difpofition  out  of  his  Hands^  the  prevention  of 
this  belongs  to  the  Paftoral  Care;  itmuftbe  alfo  implied 
inChrift's  guarding  his  Sheep  againfl  the  AfTaults  of  o- 
therSjfince  there  is  indeed  little  or  noDanger  of  any  thing 
feparating  them  from  him  without  their  own  Con- 
fent.  Does  not  the  Apoftle  conned:  Glorifxation  with 
Juftification  and  effeftual  Calling  as  infeparable  ? 
Rom.  viii.  30,  Does  he  not  exprefs  a  full  Confidence 
about  the  Saints  at  Philippi  (i^qually  applicable  to  all 
every  where)  that  he  who  had  begun  a  good  Work  in 
them^  that  is  oi  Grace ^  wherein  they  were  par-- 
take'^s  with  himfelf,  will  peyform  it  until  the  Day 
ofChriJl  ?  Phil.  i.  6,  7.  Thefe  few,  inflead  of  ma- 
ny more  PaiTages  which  might  be  brought  out  of 
both  Teftaments,    may  abundantly  fatisfy  us  that 

Per- 


474  Perfeverance  in  Grace. 

Perfeverance  is  a  Bleffing  promifed   and  aiTared  to 
the  Saints. 

And  is  it  fo  ?  Let  us  then  admire  the  Grace  of  the 
New  Covenant,  which  lias  fo  comfortable  an  Arti- 
cle in  it,  that  the  Old  one  was  without,  and  for 
want  of  it*  quickly  failed.  Let  us  earneftly  defire 
and  make  fure  of  a  real  Work  of  Grace  which  has 
lb  2;rcat  a  Blefling  in  it.  Let  us  not  however,  through 
a  vain  and  fond  Expectation  of  Perfeverance  as  a 
promifed  Privilege  difregard  all  the  Commands  and 
Exhortations  to  it  as  a  Duty  incumbent  on  us  with 
the  awful  Threatnings  to  thofe  who  draw  back.  The 
true  ufe  of  thefe,  far  from  overthrowing  the  abun- 
dant Evidence  we  have  for  the  Dodlrine,  is  this ; 
they  jferve  as  proper  Means  in  a  way  fui table  to  our 
rational  Nature,  for  God  to  fulfil  his  own  Purpofe 
and  Promiie.  Therefore  in  compliance  wdth  this 
Ufe  and  Defign  let  us  attend  to  the  Pradtice  of 
Grace  and  Holincfs  with  all  Diligejice  and  gcdJy 
Fear^  trufting  withiil  (as  fuch  a  Fear  dictates)  in  the 
Lord,  as  only  able  to  keep  us  effectually  from  fall- 
ing ;  and  io  doing  we  may  indulge  a  joyf  il  Frame, 
in  lively  Hope  that  h^t^vuhofc  Mercy  and  Truth  endure 
forrjer,  xvill  perfcB  *wkat  concerns  us ^  and  never 
for  fake  the  Work  of  his  oven  Hands. 
^    ,  It  remains  to  add  one  Word  on, 

Thirdly,  The  Saints  Preparation  for  Glory.  This 
as  the  Refult  of  their  being  preferv'd  and  afUfted  in 
holy  Obedience,  the  Apoitle  laft  mentions  in  our 
Text.  And  he  mentions  it  in  the  Form  of  Thankf- 
giving;  becaufeas  the  Fruition  of  future  Glory  wU 
till  them  with  Joy  unmix'd  and  unfpeakable,  fo  the 
well-grounded  Hope  of  it  while  they  are  fitting 
for  it,  may  exalt  their   Joy   to  a  very  high  pitch. 

Thus 


Ser.  XXIV.  Perfeveranoe  in  Grace.      475 

Thus  then  the  actual  Exercifes  of  the  continued  Prin- 
ciples and  Habits  of  Holinefs,  in  a  Courfe  of  all  pro- 
per Duty  and  Service  holding  on  to  the  end  6f  Life, 
conftitute  a  due  Meetnefs  for  Heaven,  only  with  the 
Addition  of  a  peculiar  Turn  of  prevalent  Defires  and 
Hopes  to  the  Manfions  above. .  And  it  is  God  who 
works  his  People  to  this  Jelf-fame  things  even  an 
Heavenlinefs  of  Frame,  an  habitual  or  anadiual  WiU 
lingnejs  rather  to  be  prejent  with  the' Lor d^  than  in 
the  Body^  fuperadded  to  their  Fruitfulnefs  and  A6ti- 
vity  in  every  Grace  and  good  Work  fuited  to  their 
Station  on  Earth.  2  Cor,  v.  5,  6,  8. 

Of  him  then  let  us  continually  feek  this  whole  DiC- 
pofition  for  Heaven,  yet  in  the  Ufe  of  all  appointed 
Means,  and  of  our  moft  watchful  vigorous  Endea- 
vours, by  blefling  which,  he  produces  and  maintains 
it.  Let  v&prefs^  with  the  Apoftle  Paul^  toward 
the  Mark  for  the  Prize  of  the  high  Calling  of  God 
inCbriJiJeJus,  Phil.  iii.  14.  And,  according  to  St. 
Pete7^'s  Exhortation,  2  Pet,  1.5 — 11.  let  us  give 
all  diligence^  by  adding  the  regular  Exercife  of  one 
Grace  to  another,  to  make  our  Callitig  and  Eledlion 
fure  :  For  fo^  a?i  'Ejitrance  Jloall  be.  minijlred  to  us 
(ibundantly  into  the  everlajiing  Kingdom  of  our  Lord 
(iJid  Saviour  yejiis  Chrijl, 


SER. 


(476) 


SERMON     XXV. 

The  Perpetual  Obligation  of  the  Moral 
Law;  The  Evil  of  S  i  Naad  its  Defert 
of  Punishment, 


I  John  III.  4, 

.   Si?z  is  the  T^ranfgrejjion  of  the  Law : 
And  Rom.  VI.  23. 
The  Wages  of  Sin  is  Death. 


TH  E  blefled  God  has  an  undoubted  Right 
to  command  and  govern  his  Creatures,  and 
when  he  makes  known  his  Will  or  lays  the  know- 
ledge of  it  within  their  reach,  this  becomes  a  Law 
to  them,  this  determines  what  is  their  Duty  ;  and  a 
tranfgrefiion  of  this  Law  or  difobcdience  to  it  is  Sin  ; 
and  Sin  carries  in  it  the  Notion  oi  moral  Evil,  which 
ddcrvcs  fome  penahy  to  be  inriifted  on  the  Sinner. 

Now  that  the  Moral  Law  is  fuch  a  Law  as  I 
have  dcfcribed,  and  has  fuch  Confequences  attending 
the  TranfgrefTion  of  it ;  I  fliall  endeavour  to  fhew  in 
^e  following  Method. 

I. 


Ser.XXV.  Of  the  Moral  Law.  477 

I.  I  (hall  confider  what  we  mean  by  the  Moral 
Law^  and  where  this  Law  is  to  be  found. 

II.  I  firall  prove  that  it  reaches  to  all  Mankind, 
and  is  of  perpetual  Obligation. 

III.  That  Sin,  or  the  Trangre^ion  of  it,  is  a  very 
great  and  heinous  Evil. 

IV.  That  it  jufdy  deferves  Punifhment  from  the 
hands  of  God.  I  fliall  purfae  each  of  thefe  in  their 
order. 

The  firfl:  Enquiry  is,  What  we  mean  by  the  Moral 
Law,  To  which  I  anfwer,.  The  Moral  Law  figni- 
lies  that  Rule  which  is  given  to  all  Mankind  to  di- 
redl  their  Manners  or  Behaviour,  confider'd  meerly 
as  they  are  intelligent  and  focial  Creatures,  as  Creatures 
who  have  an  Underflanding  to  know  God  and 
tliemfelves,  a  Capacity  to  judge  what  is  ricrht  and 
wrong,  and  a  Will  tochufe  and  refufeGood  and  Evil. 

This  Law,  I  think,  does  not  arife  meerly  from 
the  abftradted  Nature  of  things,-  but  alfo  includes  iii 
it  the  Exiitence  of  God  and  his  VVill  manifefted  fomc 
way  or  other,  or  at  leall:  put  within  the  reach  of  our 
Knowkage  5  it  includes  alfo  his  Authority,  which 
obliges  us  to  walk  by  the  Rule  he  gives  us. 

The  Commands  or  Reqiiire?ne?its  of  the  Moral 
Law  maybe  reprefented  in  different  views,  but  all 
agree  in  ihc  fame  Defign  and  Subilance. 

Sometimes  the  A&r^/  Law  is  reprefented  as  re- 
quiring us  to  feek  after  the  Knowledge  of  that  God 
who  made  us,  as  obliging  us  to  believe  whatfoe\  cr 
God  difcovers  to  us,  and  as  commanding  us  to 
perform  thofe  Duties  he  prefcribes,  and  to  abibin 
from  thofe  things  which  he  forbids. 

Sometimes  again  this  Moral  Law  is  reprefentd  by 
diftinguiihing  it  into  thofe  Duties  which  we  owe  to 
God^  to  our  Neighbours  and  to  our  Selves.     Ihe 

Duties 


47  8  Of  the  Moral  LaWy 

Duties  which  we  mve  to  God  are  Fear  and  LoVe, 
Trull:  and  Hope,  Worlhip  and  Obedience,  Prayer 
and  Praile,  doing  every  tiling  to  his  Glory,  and  Pa- 
tience under  his  Providences  in  Life  and  Death. 
Hie  Duties  which  wc  owe  to  our  Neighbours  are  Sub- 
niillion  to  our  Superiors,  Compaflion  to  our  Inferiors, 
lYuth  and  Fidelity,  Juilicc  and  Honefly,  Benevo- 
lence and  Goodnefs  toward  all  Men.  The  Duties 
which  we  owe  to  our  Sckes  are  Sobriety  and  Tem- 
perance ;  and  in  general  the  Moral  Law  requires  a 
Reftraint  of  our  natural  Appetites  and  Paffions  with- 
in juft  bounds,  fo  that  tliey  neither  break  out  to  the 
fliihcnour  of  God,  to  the  injury  of  our  Neighbour, 
or  to  hinder  us  in  thcpurluitof  ourownbeft  Intereils. 

There  is  yet  another  general  Reprefentation  of  the 
Moral  Law,  which  is  ufcd  in  Scripture  both  in 
the  Old  and  Nev/  Tellament.  It  is  mentioned  by 
Mofh^  Deut,  vi.  7.  Z/t'^^  xix.  18.  and  repeated  and 
confirm'd  by  our  bleffcd  Saviour,  Matth.  xxii.  37. 
Thoujhalt  love  the  Lord  thy  God  with  all  thy  H^art 
and  Soul,  a?id  thy  Neighbour  as  thy  Self-,  on  thefe 
two  Commandments  hang  all  the  Law  and  Prophets  : 
and  therefore  ^i.Paul,  Rom.  xiii.  10.  tells  us.  Love  is 
the  fulfilling  of  the  Law.  For  he  that  loves  God  and  his 
Neighbour  as  he  ought,  will  perform  all  neceffary 
Duties  toward  them,  as  v/ell  as  govern  himfelf  aright 
in  Obedience  to  God  his  Maker. 

Having  explained  what  I  mean  by  the  Moral Law^ 
wc  come  to  enquire  V/here  it  is  to  be  found  ?  I  an- 
fvver,  It  is  found  in  the  Ten  Commands  given  to 
the  Jews  at  Sinai ;  it  is  found  in  the  holy  Scriptures, 
fcatter'd  up  and  down  thro'  all  the  Writings  of  the 
Old  and  New  Teftament,  and  it  may  be  found  out 
in  the  plainefl:  and  moft  neceffary  parts  of  it,  by  the 
fjncerc  and  diligent  Exercife  of  our  own  realbning 

PQwer«. 


Ser.  XXV.  and  the  Evil  of  Sin.         479 

Powers.     It  was  written  by  the  Finger  of    God  in 
Tables  of  Stone,    *tis  written  by  the  Infpiration  of 
God  in  the  Holy  Bible,  and  it  is  written  in  the  Hearts 
and  Confciences  of  Mankind  by  the  God  of  Nature. 
The  Voice   of  God  from  Heaven  proclaim'd    this 
Law,  the  Voice  of  the  Prophets  and  Apoftles  con- 
firm it,  and  the  Voice  of  Confcience,  which  is  the 
Vice-gerent  of  God  in  the  Heart  of  Man,  fpeaks  the 
fame  thing  *.  See  Rom,  ii.  14,  15.  which  muft  be 
thus   explain'd.     When  the  Gentiles^  who  have  not 
the  wricten  La-w^  are  admoniili'd  by  Nature^   and 
their  own   Confciences.  to  do  things  contain  d  in  the 
written  Lanji\  their  Hearts  and  reafoning  Powers  are 
a  natural  haw  to  themfelves^  which  [hews  or  difcovers 
the  work  of  the  written  Law  or  ten  Commands  im- 
preft  on  their  Hearts  \  their  very  Confciences  hearing 
IVitnefs  for  or  againft  themfelves,  and  accufi?tg^  or  ex-- 
cufmg  them,  according  as  they  have  obey'd  or  broke 
that  Natural  Law  wiihin  them. 

The  Second  general  Head  of  my  Difcourfe  leads 

me  to  prove  that  this  moral  Law  is  of  univerfal  and 

perpetual  Obligation  to   all  Mankind,  even  thro  all 

Nations  and  all  Ages,  The  Will  of  God  their  Ma- 

#  ker 

*  That  which  is  in  the  Heart  of  Man  is  called  the  Natural  Laxv, 
becaufe  it  arifes  from  our  natural  Principles  of  Reafon  ;  that  which 
was  given  at  Shai  is  more  frequently  term'd  the  Written  Laiv  :  both 
are  call'd  the  Moral  La^y  yet  with  thefe  few  DifF:'rences,  (i  )  The 
Written  Law  is  more  clear  and  expreis  in  ten  particular  Commands ; 
the  Natural  Law  is  more  fecret  and  lefs  evident,  efpecially  among 
the  greateft  part  of  Vlankind.  (2.)  The  Written  Law  was  a  more 
peculiar  Favour  of  God  given  to  the  Jet'j'tjh  Nation  ;  the  Natural 
Law  lies  within  the  reach  of  all  Men  whofe  Confciences  are  not 
grofily  blinded  or  hardened  by  Sin.  (3.)  The  natural  Law  contains 
nothing  but  moral  Precepts  or  Rules  of  Life  for  Men  as  intelligent, 
fenfible  and  fociable  Creatures  ;  the  written  Law  includes  in  it  lome- 
thing  Ceremonial,  /.  ^.  the  Seventh- day  vSabbath,  and  other  Modes  of 
Exprelfion  peculiar  to  the  Je-uuijh  State  and  People.  But  the  grand 
Requirements  and  the  Defign  of  both  tiiefeare  the  fame,  as  appears 
in  many  Scriptures,  efpecially  RQm.ii,  15,  i6j, 


480  Of  the  Moral  Law^ 

ker  concerning  their  Condu(ft  being  revealed  to  therri 
or  laid  within  the  reach  of  their  knowledge,  as  I  faid 
before,  becomes  a  Law  or  Rule  of  Life  to  Men. 
Now  this  Moral  Law  is  fofar  difcover'd  to  all,  whe- 
ther Jews^  Gentiles  or  Chrijliam,  both  by  the  Light 
of  Reafon  and  by  the  Writings  of  the  old  and  new 
Teilament,  and  thus  it  becomes  an  Univerfal  Law 
which  requires  the  Obedience  of  all  Mankind. 

And  as  it  hath  Univerfal  Authority  over  all  Men^ 
fo  its  Obligation  is  perpetual  and  everlafling  :  there 
cannot  be  any  diffolution  of  it,  nor  a  releafe  from  its 
Commands  or  Requirements^  w^hich  will  appear  if 
we  confider  the  following  Reafons. 

1.  *7/"j  u  Law  which  arifes  front  the  'very  Ex^ 
ijle?2ce  of  God  and  the  Nature  of  Man  :  it  fprings 
from  the  very  relation  of  fuch  Creatures  to  their 
Maker  and  to  one  another.  Every  Creature  mull 
owe  its  all  to  him  that  made  it ;  and  therefore  all 
its  Pov/ers  ought  to  be  employed  fo  as  to  bring  fome 
Honour  to  its  Maker-God.  He  is  the  fapreme 
Lord  and  Ruler,  and  he  ought  to  be  reverenced  and 
obey'd:  He  is  Alwife  and  Almighty,  he  ought  to  be 
fear'd  and  worfliipped  :  he  is  in  himfelf  the  mofl 
excellent  of  Beings  as  well  as  mer^ul  and  kind  to  us, 
and  the  Spring  of  all  our  prefent  Comforts  and  our 
future  Hopes  -,  he  ought  therefore  to  be  loved  above 
all  ihings,  and  to  be  addreft  with  Prayer  and  Praife  : 
nor  can  it  ever  be  faid  that  a  Creature  is  under  no 
Obligation  to  love  and  obey,  to  fear  and  worfhip  his 
Creator,  or  to  render  what  is  due  to  his  Fellow- 
Creatures,  even  according  to  his  utmoft  powers. 

2.  T^his  Law  is  Jo  fir  wrought  into  the  very  ISIa^ 
Hire  of  Man  as  a  reafonable  Creature^  that  an  a- 
waken  d  Confcience  will  require  Obedience  to  it  for 
ever,     Wherefoever  tl:ke  reafoning  Powers  of  Man 

are 


Ser.  XXV.     and  the  Evil  of  Si?t.        48 1 

are  diligent  and  fincerely  attentive  to  his  mod  impor- 
tant Concerns,  he  muft  acknowledge  the  great 
God  demands  our  beft  Obedience,  our  Honour  and 
our  Love,  and  he  defervcs  it :  every  Confcience 
ad:ing  on  reafonable  Principles  muir  confefs  that 
Truth  and  Honefty  ought  to  be  pradifed  towards 
-our  Neighbour,  and  Temperance  and  Sobriety  with 
regard  to  our  felves ;  that  we  are  bcund  to  reftrain 
our  vicious  Appetites  and  Paiiions  within  the  Rules 
of  Reafon,  and  our  better  Powers  -,  that  we  mull 
not  be  ftvage  or  cruel  to  others,  nor  muil  we  abafe 
our  Underftanding  and  our  Senfes  which  God  has 
given  us  for  better  parpofes,  and  by  drowning  them 
in  Wine  and  ftrong  Liquors  or  by  any  intemperance 
behave  like  the  Brutes  that  perifli.  As  long  as  i^faa 
is  Man,  and  Reafon  is  Reafoii,  folong  will  this  Law 
be  a  Rule  to  Mankind. 

3.  This  Law  mufl  be  perpetual,  for  it  is  fuited  to 
every  State  and  Circ  urn  fiance  of  human  Nature^  to 
every  Condition  of  the  Life  of  Man^  and  to  every 
Dijpenfation  cfGod:  and  iince  it  cannot  be  changed 
for  a  better  Law,  it  mufl:  be  everlafling.  'Tis  failed 
to  the  State  of  Man  in  innocence,'  and  of  Man  fal- 
len from  his  Happinefs :  'tis  fuited  to  every  Tribe 
and  Nation  of  Mankind :  all  are  required  to  yield 
their  utmoft  Obedience  to  the  Commands  of  God. 
It  began  in  Paradife  as  foon  as  Man  v/as  created, 
and  it  will  never  ceafe  to  oblige  in  this  W  orld  or  the 
other.  Neither  Jew  nor  Gejitile^  neither  Saint  nor 
Sinner  on  Earth,  nor  Enoch,  nor  Elfih^  nor  the 
bleffed  Spirits  in  Heaven,  nor  the  Ghofls  of  the 
Wicked  under  the  Punifliments  of  Hell,  are  releaied 
from  their  Obligation  to  this  Law  Wincii  i  >junc3 
them  to  love  and  honour  God,  and  to  be  tuichful 
^nd  jufl:  to  Man ;  for  if  any  Perfons    v/liatfo;;:ver 

Vol.  L  I  i  were 


482  Of  the  Moral  Lawy 

were  releafed  from  the  bond  of  this  Law,  they 
would  not  be  guilty  of  Sin,  nor  do  amifs  in  negledl- 
ing  the  Praftices  of  Virtue  and  Godlinefs. 

4.  It  appears  yet  further  that  this  Law  is  perpe- 
tual, becaulc  ivhatfoever  other  Law    God  can  pre^ 
fcribe  or  Man  can  be  bound  to  obe)\  'tis  built  upon  the 
Eternal  Obligation  of  this  Moral  Law,     Every  po~ 
iitive  Command  of  Rites  and  Ceremonys  and  Sacri- 
fices given  to  the  Patriarchs  or  the  Jews^  every 
Command  of  Faith  in  the  Me/Jiah^  Truft  in  the 
Blood  of  Je/iis  and  Obedience  to  him  in  his  exalted 
State,  every  Inflitution  of  the  Old  Teftament  and 
the  New,  Circumcilion  and  Baptifm,  the  Feaft  of 
the  Paffover  and  of  the  Lord's  Supper,  with  all  the 
Forms  of  Worfliip  and  Duty  toward  God  and  Man 
which  ever  were  prefcribed,  receive  their  force  and 
obligation  flom  the  Moral  Law.     'Tis  this  Law 
which  requires  all  Men  to  believe  whatfocver  God 
fliall  reveal  with  proper  Evidence,  either  by  the  Ex- 
crclfe  of  their  own  Reafon  or  by  his  divine  Revela- 
tion :  'tis  the  Moral  Law  that  requires  our  Heart  and 
Hands  to  yield  obedience  to  all   the   pofitive  Laws 
God  has  given  to  Men :  Some  of  thofe  Rites  and 
Ceremonys,  fo  far  as  we  can  difcover,  feem  not  to 
be  of  any  great  importance  in  themfelves ;  but  a  wil- 
ful neglect  of  the  leafl;  of  them  is  a  difobedience  to 
the  great  God  and  a  violation  of  this  Law :    and  I 
think  we  may  fay  that  if  this  Law  were  abolifh'd,  no 
other   could  bind  us :  for   it  is  one  of  the  firft  and 
Ih'ongcfl  requirements  of  this  Law,  that  a  Creature 
muft  obey    his  Maker  in  all  things.     And  for  this 
reafon  it  was  that  our  blefled  Saviour,  who  had  no 
need    to  be  waflied    from    Sin,  yet  fubmitted    to 
Baptifm  under  the  Minilhy  o^John  his  Forerunner, 
even  when  John  feem'd  to  difluade  him  from  it, 

Matth. 


iSisR.  XXV.     and  the  Evil  of  Sin.         483 

Matth.  iii.  15.  Suffer  it  to  be  fo  now^  laid  he,  y^r 
thus  it  becomes  us  tojulfil  all  liighteoujhefs^  i.  e.  to 
obey  whatever  God  commands. 

5.  I  would  add  in  the  laft  place^  that  Scripture 
ajjerts  the  Perpetuity  and  Everlajit?2g  Obligation  of 
the  Moral  LaWy  Luk.  xvi.  17.  It  is  eajier  for  Hea- 
ven and  Earth  to  pafs  away,  than  for  the  leaf  tittle  of 
the  Law  to  fail  y  and  oar  bleffed  Saviour  declares^ 
Matth.  V.  17.  that  he  came  not  to  defiroy  the  Law,  but 
to  fulfil  it :  by  which  he  cannot  mean  the  Jewifb 
Ritual  which  was  foon  aboli(h*d,  but  he  means 
eminently  the  Moral  Law,  for  'tis  the  Precepts  of 
that  Law  he  proceeds  to  explain.  And  it  is  in  con- 
formity to  this  DocSrine  the  Apoftle  Paul  makes  uie 
of  this  Law  to  convince  Jew  and  Gentile,  and  all 
Mankind  in  all  Ages,  that  they  are  finners  and  guilty 
before  God^  in  the  2d  and  3d  Chapters  to  the 
Romans.  By  the  Law  is  the  knowledge  of  Sin, 
whether  the  natural  Law  of  the  Heathens,  or  the 
written  Law  of  the  Jews :  all  have  broken  this  Mo- 
ral Law  of  God,  every  Mouth  isfopfd^  and  all  the 
World  lies  guilty  before  God, 

I  know  that  there  are  fome  contrary  Opinions  ri- 
fing  up  in  the  Heart  of  Man  againft  this  Dodlrine, 
Some  have  objeBedhtxc,  that  fince  the  fall  oi  Adam 
no  meer  Man  is  able  perfedly  to  comply  with  the  de- 
mands of  it,  for  it  requires  Univerfal  Obedience  in 
Thought,  Word  arid  Adlion,  and  a  perfect  abffinence 
from  every  Sin :  but  fince  no  Man  is  able  to  yield 
this  Obedience,  it  can  never  be  fuppofed  that  a 
righteous  and  a  gracious  God  can  continue  to  re- 
quire it. 

To  this  I  anfwer,  Firft,  that  Man  has  not  loft 
his  Natural  Powers  to  obey  this  Law  ;  he  is  bound 
then  as  far  as  his  Natural  Powers  will  rqach ;  I  own 

I  i  2  his 


484  Of  the  Moral  Law, 

his  Faculties  are  greatly  corrupted  by  vicious  Inclina-^ 
tions  or  linful  Propenfities,  which  has  been  happily 
called  by  our  Divines  a  Moral  Inability  to  fulfil  the 
Law  rather  than  a  natural  Impojjibiltty  of  it.  But 
tho'  the  Powers  of  Man  be  viciated,  and  his  Inclina- 
tions to  Evil  are  fo  ftrong,  that  they  will  never  be 
eflc6tually  fubdued  without  divine  Grace,  yet  the 
crreat  and  holy  God  continues  ftill  to  demand  a  Per- 
fcdlion  of  Obedience  -,  he  cannot  give  an  imperfed 
Law,  or  a  Law  that  requires  but  an  imperfect  Obe- 
dience to  it.  His  Title  as  the  Creator  and  the  God 
of  Nature  demands  the  beft  fervice  that  our  Natural 
Powers  can  perform  :  our  Underftanding  and  Will, 
our  Heart  and  Hand  and  Tongue  owe  him  their 
utmoft  Obedience. 

Be  (ides,  if  the  Law  did  not  continue  to  require  our 
bell:  and  higheft  Obedience,  we  fhould  not  be  guilty 
of  Sin  where  we  fall  {hort  of  Perfedion ;  thaf  is,  if 
we  loved  God  in  part,  if  we  ferv'd  him  in  part,  tho' 
it  was  not  unth  all  our  Mind,  with  all  our  Soul^ 
"with  all  our  Heart,  and  with  all  our  Strength,  yet 
we  fiiculd  not  be  Tranfgreffors  :  but  this  I  think  is 
a  very  abfurd  fuppofition. 

I  anfwer  in  the  Jecond  place,  that  the  Moral  Law 
may  continue  ftill  to  demand  perfed  Obedience  of  all 
Men,  tho'  fi  nee  the  Fall  they  cannot  perfedly  fulfil 
it ;  for  the  Grace  of  the  Gofpel  which  is  reveal'd  in 
Scripture,  and  which  runs  thro'  every  Difpenfation 
fince  the  Fall  oi yldam,  has  not  abated  the  Demands 
of  the  Law,  tho'  it  has  provided  a  Relief  for  us  un- 
der our  failings.  And  tho'  we  do  not  fulfil  what 
God  requires  in  this  Law,  yet  he  condefcends  in  this 
Golpel  to  pardon  and  to  accept  the  humble,  the 
fincerc,  the  penitent  Sinner,  on  the  account  of  the 
pcrfcd  Obedience  and  atoning  Sacrifice  of  his  own 

Son. 


Ser.  XXV.     and  the  Evil  of  Sin.         485 

Son.  It  is  granted  indeed  that  all  Men  who  have 
been  faved  in  the  way  of  the  Gofpel  have  yielded  but 
a  very  imperfect  and  defective  Obedience  to  this  Law, 
yet  ftill  the  Law  of  God  demands  a  Perfedlion  of 
Holinefs  according  to  our  utmoft  natural  Powers  and 
Capacitys ;  the  Law  demands  that  we  fin  not  at  all ; 
but  the  Gofpel  fays,  ifws  fin  we  have  an  Advocate 
with  the  Father^  even  J  ejus  Chrift  the  righteous^  who 
h  a  Propitiation  for  the  Sins  of  the  World :  i  John. 
ii.  2,  * 

I  i  3  Having 

*  There  is  alfo  another  Ohje^ionzg?i\ti^  this  Doflrine  which  fome 
raife  from  the  words  of  Scripture.  Does  not  the  Apollle  tell  Tifnotly 
that  the  La-xvis  not  made  for  a  righteous  Man,  but  for  the  La=v:lefs  and 
Difobedient,  for  the  Ungodly  and  for  Sinners  ?  &c.  I  Tim.  i.  9.  But 
this  is  readily  anfwer'd,  by  confidering  what  is  the  Apollles  meaning 
here.  'Tis  only  to  Ihew,  that  difobedient  and  ungodly  Alen  have  need 
of  particular  and  exprefs  Laws  or  Precepts,  with  Threatnings  and  Ter- 
rors annexed  to  them,  in  order  to  reltrain  them  from  iniquity ;  but 
the  Righteous  Man  hath  a  fan^lify'd  Nature,  and  an  inward  averfion 
within  fiimfelf,  to  all  evil  Praftices ;  and  therefore  tho'  his  Confcience 
acknowledge  him  to  be  under  the  Commands  of  this  Law,  yet  he  docs 
not  fo  much  need  the  exprefs  and  publick  Proclamation  of  it  in  order 
to  fecure  him  in  the  praftice  of  Duty. 

It  has  been  c^Vc^^^again,  that  St.  F^«/ comforts  the  Chrijlianszmi 
incourages  them  to  Holinefs  by  telling  them  they  ^r?  become  dead  to 
the  La-iVy  and  they  are  deli-ver''dfrom  the  LaxVy  that  being  dead  ivhere- 
in  they  ^.vere  held,  Rom.  vii.  4,  6.  To  this  I  anpwcr^  that  the  Apollle 
allows  that  Chrillians  are  deliver'd  alfo  from  the  Law  as  to  its  curfing 
and  condemning  Power  by  their  Pardon  and  J  unification  in  Chnji 
Jefus  J  they  are  deliver'd  alfo  from  the  unhappy  eiVetl  which  the  Law- 
may  fojnetimes  have  upon  the  Hearts  of  Sinners  to  irritate,  awaken 
and  provoke  Sin  in  them,,  by  lulling  for  things  forbidden  ;  but  he 
does  not  allow  evea  himfelf  or  the  belt  of  Chriflians  to  be  deliver'd  or 
releas'd  from  tlie  Commands  of  the  Law  ;  for  in  this  very  place,  he 
isperfuading  Chrifcians  to  Holinefs  or  Obedience  to  the  Precepts  of 
the  Law  ;  and  in  i  Cor.  ix.  21.  he  decl?.res  he  is  not -ivithout  Latv  to 
Gady  hut  he  is  under  the  La<w,  as  it  is  in  the  hands  of  Chriil.  Not  an 
Apoille  nor  an  Angel  from  Heaven  can  releafe  Creatures  from  the 
demands  of  Duty  ^0  their  Creator,  for  while  we  are  the  Work  of  the 
Hand  of  God,  and  continue  to  be  Creatures,  this  Law  never  ceafes 
to  command  perfedl:  Obedience  to  the  God  that  made  us,  (viz.) 
that  n.ve  muji  lo^ve  him  imth  all  9ur  Souh  and  with  all  our 
Strenrth. 

•^  Nor 


486  Of  the  Moral  Lawj 

Having  proved  the  perpetual  Obligation  of  the 
Moral  Law,  I  proceed  to  the /fo'r^  part  of  my  Dif-.. 
courfe,  and  that  is  briefly  to  reprefent  the  Evil  Na- 
ture of  Si?i.  Our  Text  informs  us  wherein  it  confifts. 
Sin  is  the  Tranfgrcjfton  of  the  Law.  When  a  Crea- 
ture tranfgreffes  any  Command  that  God  hath  given, 
he  commits  Sin  :  but  this  chiefly  refers  to  the  Moral 
Law,  bccaufe  it  is  this  Law  upon  which  all  others 
^re  founded,  and  which  gives  force  and  authority  to 
them  all.  Now  tliere  is  a  heinous  Evil  contained  in 
tlie  Nature  of  Sin,  if  we  confider  the  following 
Charaders  of  it. 

1.  'Tis  an  a ffrc7it  to  the  Authority  and  Govern- 
nicnt  of  a  wife  and  holy  God^  a  God  who  has  fi- 
ver cign  Right  to  make  Laws  for  his  Creatures^  and 
has  forrnd  all  his  Commands  and  Prohibitions  ac- 
cording to  infinite  Wifidom,  Every  hSi  of  wilful  Sin 
docs  as  it  were  deny  the  Sovereignty  of  God  over 
us  and  the  propriety  that  God  has  in  us,  according  to 
the  expreflion  of  thofe  profane  Sinners,  Pfal.  xii.  4. 
Our  Lips  are  our  own^  who  is  Lord  over  us  ?  Wil- 
ful Sin  againlT:  God  renounces  his  right  to  govern  us 
and  pours  high  contempt  upon  his  Wifdom  and  his 
righteous  Dominion  ;  it  denys  his  Laws  to  be  wife 
and  righteous,  as  tho'  they  were  not  fit  to  be  injoin'd 
of  God  or  pradtifed  of  Men. 

2.  Sin  carries  in  the  Nature  of  it  high  ijtgrati- 
ti/de  to  God  our  Creator^  and  a  wicked  abufe  of  that 
Goodncfs  which  has  befiow'd  upon  us  all  our  Natural 

Nor  do  all  the  Icflcning  expreffions  which  the  Apoflle  ufes  in  his 
F.pilllc  to  the  Hehre-Ms  againlt  the  Law,  give  us  a  releafe  from  the 
Moral  Law,  for  Jiis  Defign  is  only  to  fhew  the  ivcaknefs  ajid  utipvofi- 
tallcuefs  of  the  Jeavijh  Laiv  or  Covenant  oi  Sinai  in  comparifon  of  the 
glorious  State  of  the  Gofpel  and  the  new  Covenant,  when  the  Moral 
l.av/  fhall  be  written  on  the  Hearts  of  Men.  lieb.  vii.  8.  and  viii. 
lo,  13.  This  is  the  Law  that  mulUtand,  forever,  when  the  J  e^lfh. 
Covenant  vanifties  and  is  abolilh'd. 

Powers 


Se R.  XXV.     a7id  the  Evil  of  Sin.         487 

Powers  and  'Talents^  our  Limbs^  our  Senfes^  and  all 
our  Faculties  of  Soul  aJid  Body,  Such  a  Creator, 
who  has  furnifli'd  his  Creatures  with  fo  many  excel- 
lent Faculties,  may  reafonably  exped  and  demand 
of  them  a  return  of  Love  and  Obedience  :  but  to 
employ  thefe  very  Talents  and  Powers  for  the  dif- 
honour  of  him  who  gave  them,  is  abominable  in  it 
felf  and  highly  provoking  to  that  God  who  form'd 
us. 

3.  Sin  againfl  the  Law  of  God  breaks  in  upon  that 
wife  and  beautiful  Order  which  God  has  appointed  to 
run  thro  his  whole  Creation,  Prov.  xvi.  4.  God  has 
made  all  things  for  himfelf  and  his  own  Glory  ;  but 
if  we  fet  up  our  felves  and  our  own  Honour  as  tlie 
chief  End  of  all,  and  negled:  to  pay  our  Duty  and 
Honours  to  the  blefled  God,  we  run  counter  to  this 
divine  Appointment,  and  place  our  felves  in  the  room 
of  God.  He  has  ordain'd  that  his  Creatures  iliould  . 
be  mutually  helpful  to  each  other,  and  that  P^Iau 
fliould  love  his  Neighbour  3  but  if  Malice  and  Envy 
and  Falfehood  prevail  in  us,  and  if  Cruelty  and  In- 
juftice  be  prad:ifed  toward  our  Fellow- Creatures,  the 
proper  and  beautiful  Harmony  between  the  intelli- 
gent Creatures  is  broken,  and  it  is  a  hateful  diino-  in 
the  Eves  of  God  to  fee  thofe  Rules  of  Order  violated, 
renounced  and  trampled  upon,  which  he  has  eila- 
blifli'd  with  fo  much  Wifdom  and  Juftice.  Yet 
further,  God  has  ordain'd  Reafon  in  Man  to  govern 
his  Appetites  and  PalTions  and  all  his  inferior  Powers: 
But  Sin  brings  fliameful  Confufion  into  our  very 
Frame,  while  it  exalts  the  Appetites  and  the  PalTi- 
ons to  reign  over  our  Reafon,  to  break  the  Rules  and 
Dictates  of  Confcience  and  tranfgrefs  all  the  bounds  of 
reafonable  Reflraint.     Sin    working    in    the  Heart 

I  i  4  gives 


4  ?  ^  Of  the  Moral  Law, 

e'ves  a  io-ie  to  thofe  licentious  and  unruly  Powers  of 
Katurc,  and  fpreads  wild  diforder  thro*  all  the  Life. 

4.  As  'tis  the  very  nature  of  Sin  to  bring  Diiorder 
L.Lo  the  Creation  of  God,  fo  its  natural  Conjequences 
are  'bcrnicloiis  tothefinful  Creature  I  Every  Ad  of 
wiiiul  Sin  tends  to  deface  the  moral  Image  of  God  in 
the  Soul,  and  ruin  the  beft  part  of  his  Workmanfhip. 
It  warps  the  Mind  afide  from  its  chief  Good,  and 
turns  the  Heart  away  from  God  and  all  that  is  holy. 
Sin  fonns  it  felf  in  the  Heart  into  an  evil  Principle 
and  Habit  of  Difobedience  :  one  Sin  makes  way  for 
aiiCther,  and  increafes  the  wretched  trade  of  Sinning. 
A.  frequent  breaking  the  Reflraints  of  Law  and  Con- 
f:ience,  not  only  ftrengthens  the  Inclination  to  Vice, 
but  it  enfeebles  the  Voice  and  Power  of  Confcience 
to  withhold  us  from  Sin;  it  fets  Man  a  running 
in  die  Paths  of  Inten:iperance  and  Malice,  Fol- 
ly and  Madnefs,  down  to  Perdition  and  Mifery  : 
It  many  times  brings  painful  Difeafes  upon  the 
Body,  and  it  is  the  Spring  of  dreadful  Sorrows 
in  the  Soul :  All  thefc  are  the  natural  Confequences 
of  Sin. 

5.  In  the  laft  place  I  add,  Si7t  provokes  God  to 
anger ^  as  he  is  the  righteous  Gover7ior  oj  the  World  ), 
it  brings  Guilt  upon  the  Creature,  and  expofes  it  to 
the  Punifhments  threatned  by  the  broken  Law. 
Wlien  Sin  entred  into  the  Nature  of  Man,  there 
\vas  an  end  of  all  the  friendly  Converfe  between  him 
and  his  Maker.  Man  is  afraid  of  God,  and  God  is 
angry  v;ith  Man.  Sin  throws  him  out  of  his 
Maker's  former  Favour,  and  expofes  him  to  the 
"VVrath  and  Indignation  of  a  Righteous  and  Almigh- 
ty God,  who  Vvjll  vindicate  the  Honours  of  his  own 
Law.  He  is  a  God  of  purer  Eyes  than  to  behold  Lit- 
qiiit\\  and  he  is  angry  with  the  Wicked  every  day. 


S  E  R.  XXV.     and  the  Evil  of  Sin.         489 

Pial.  vii.  II.  The  great  Creator  and  Governor  of 
the  Univerfe  will  not  always  bear  to  be  affronted  by 
fuch  contemptible  little  Worms  as  we  are :  Jj  we 
turn  not  from  our  evil  Ways,  he  will  whet  his  Swordy 
he  has  bent  his  Bow  mid  made  it  ready ^  he  hath  pre- 
pard  for  him  the  hiftruments  of  Deaths  and  the 
Soul  of  the  Sinner  fliall  feel  his  Arrows.     * 

And  yet  further,  as  God  has  fet  up  Confcience  in 
the  Bofom  of  Man  to  be  a  Witnefs  for  God  there, 
and  to  put  Man  in  mind  of  his  Maker's  Law  and 
his  own  Duty,  fo  this  Power  called  Confcience  is  alfo 
ordain'd  to  be  a  Judge  in  the  Heart  of  Man  in  the 
room  of  God,  and  to  fentence  and  condemn  the 
guilty  Creature,  and  to  begin  the  Execution  of  this 
Sentence  with  fliarp  Anguifh  of  Heart,  with  in- 
ward Reproaches  and  bitter  Terrors.  This  home- 
bred Torment  is  a  Hell  upon  Earth,  and  it  often  be- 
gins before  the  Sinner  dies. 

Who  fees  not  the  dreadful  Evil  of  Sin,  in  the 
wretched  Change  that  is  introduced  by  it  into  the 
Creation  of  God  in  the  upper  and  lower  Worlds  ? 
It  has  turn'd  Angels  of  Light  into  Devils  and  Spi- 
rits of  Darknefs  :  It  has  thrown  Millions  of  glorious 
and  happy  Beings  out  of  their  heavenly  Habitation  : 
It  made  our  firft  Parents  afraid  of  their  Maker  even 
in  Paradife,  and  turn'd  them  out  of  that  happy 
Garden.  It  brought  many  Curfes  upon  human  Na- 
ture, many  Sorrows  and  Sufferings  of  every  kind. 
It  is  Sin  that  has  run  thro'  every  Generation,  and 
expos'd  us  to  all  the  Evils  that  we  feel,  and  to  all 
that  we  fear,  either  from  the  hand  of  God  or  our 
Fellow-Creatures.  While  Man  flood  innocent  and 
obedient,  nothing  could  hurt  him ;  but  he  broke  the 
Law  of  his  God  and  renounced  his  Government, 
and  the  Bonds  of  Love  between  Mankind  are  broken, 

and 


49 o  Of  the  Moral  Law, 

and  the  Brute  Creatures  have  broke  their  Subjedion 
to  Man  in  a  great  degree.  He  who  was  made  to 
govern  them  is  afraid  of  them,  and  has  often  been 
deliroy'd  by  them  ;  Innocence  had  been  a  fure  and 
everlalling  Defence.  All  the  Defolations  that  have 
been  made  by  Famine  and  Peftilence,  and  Wars 
and  Earthquakes,  and  by  the  Rage  of  wild  Beafls 
from  the  beginning  of  the  World,  are  owing  to  the 
Sin  of  Man. 

But  thefe  Thoughts  bring  me  down  to  xhQ  fourth 
General  Head  of  my  Difcourfe,  which  is  to  confi- 
der  the  proper  Demerit  of  Sm^  or  what  is  the  Pu- 
7jijh?ient  it  deferves.  This  I  fhvill  reprefent  under 
tliefe  four  plain  Propofitions. 

Prop.  I.  JVhen  God  made  Man  atjirji,  he  defign'd 
to  continue  him  in  Life  and  Happinefs  Jo  long  as 
Man  continued  innocent  and  obedient  to  the  Law^  and 
thereby  maijitain'd  his  Allegiance  to  God  his  Maker ^ 
This  is  agreeable  to  the  Terms  of  the  Law  repre- 
fcnted  in  Rom,  ii.  7.  If  he  had  patiently  continued 
in  ivell  doing  he  fliould  have  enjoy'd  Glory  and  Ho- 
nour^ Imfuortality  and  Eter?ial  Life  :  And  the  blef- 
fed  God  feems  to  have  promifed  it  to  Man,  at  leaft 
by  way  of  Emblem  and  Sacrament,  in  giving  him 
the  Tree  of  Life,  and  perhaps  alfo  by  a  more  ex- 
prefs  Promifc  of  Life,  which  thro'  the  defign'd  Bre-^ 
vity  of  the  Hiflory  Mofes  might  not  mention. 

Prop.  2.  By  a  'ii:il/ul  and pre/umptuous  Tra72/gref 
Jion  of  the  Law,  Man  ^violated  his  Allegiance  to  God 
his  Maker,  and  forfeited  all  good  Things  that  his 
Creator  had  given  him  and  the  Hope  of  all  that  he 
had  promifed.  Every  Sin  incurs  a  forfeiture  of  Life 
it  fclf,  and  all  the  prefent  and  future  Comforts  of  it,, 
according  to  the  exprefs  Words  of  the  Threatning, 

Gen. 


Ser.  XXV.     and  the  Evil  of  Sin.       491 

Gtn.  ii.  17.  In  the  Day  that  thou  eat  eft  of  the  for- 
bidden Fruit  thou  /halt  Jurely  die,  i.  e.  thou  fhalt 
become  mortal  and  liable  to  Death  *.  And  the 
Apoftle  tells  us,  Rom.  vi.  23,  The  Wages  of  Sin  is 
Death.  Nor  is  fuch  a  Forfeiture  of  Life  and  the 
Bleflings  of  it  by  Sin,  utterly  unknown  to  the  Hea- 
then World,  as  St.  PW  declares,  Rom.  i.  32.  Who 
knowtJig  the  Judgment  of  God,  that  they  who  com^ 
7mt  fuch  things  are  worthy  of  Death  :  And  I  think 
the  very  Light  of  Nature  might  find  out  this  ;  for 
it  would  be  ftrange  indeed  if  God  the  Creator  {hould 
be  bound  to  continue  Life  or  any  Bleffing  to  a  Crea- 
ture which  had  broken  his  Allegiance  to  his  Maker, 
and  by  a  wilful  and  prefumptuous  Offence,  had  a$  it 
were  renounced  the  very  End  and  Defign  for  which 
he  was  made. 

Prop.  3 .  This  Forfeiture  of  Life  and  the  Blefjings 
of  it  by  Sin,  is  an  everlafting  Forfeiture.  Every 
Sin  is  ufually  and  juftly  fuppofed  to  increafe  its  de- 
merit or  defert  of  Punifhment,  according  to  the  dig- 
nity of  the  Perfon  whofe  Law  is  broken.    Sin  againil 


*  Death  in  irs  original,  and  moft  proper  and  natural  Senfe,  figni- 
fiss  the  lofs  of  Life,  and  together  with  ir  the  lofs  of  all  its  Blef- 
fings  and  Comforts.  This  is  the  common  if  not  the  univerfal  Senfe 
of  the  Word  in  the  Writingsof  Mofes  :  And  in  the  Sanftion  of  a  Law 
it  is  reafonable  to  fuppofe  the  Word  '^s  ufed  in  its  moft  natural  and 
proper  Senfe.  Death  in  Scripture  is  ufed  foraetimes  for  the  lofs  of 
Privileges,  Blcflings  and  Comforts,  even  where  Life  remains:  In  this 
Senfe  it  fignities  the  Soul's  lofs  of  the  Image  of  God,  of  Holinefs  and 
Peace :  this  is  called  Spiritual  Death.  Thus  the  Ephefians  are  faid  to 
ht  dead  in  Trefpajfet  and  Sins.  Ephef.  ii.  i.  Sometimes  Denth  figni- 
fies  the  lofs  of  Bkffings  in  rhe  World  to  come,  together  with  poficive 
Sorrows  and  Sufferings  both  in  Soul  and  Body  forever.  So  in  Rom. 
viii.  II.  If  ye  live  after  the  Flefh  ye  fliall  die.  Aijtl  John  vi.  ^o. 
"Ihii  is  the  Bread  -ahich  c;^me  down  from  Heaven,  that  a  Man  may 
eat  thereof  and  not  die.  In  Rev.  xxi.  8.  this  is  called  The  Jecond 
Death.  Now  Death  in  all  thefe  Senfes  is  either  the  natural  Confe- 
quent  of  Sin,  or  it  is  the  legal  Punifhment  of  it,  according  to  its  fe- 
cial Aggravations,  as  will  appear  afterward. 


492  Of  the  Moral  Law^ 

a  Father  or  a  Pririce  carries  greater  Guilt  in 
it,  than  that  which  is  committed  againft  a  Neigh- 
bour or  a  Servant :  And  in  this  way  of  argument 
Sin  againft  God  appears  to  have  a  fort  of  infinite  E- 
vil  in  it,  hecaufe  it  is  committed  againft  the  infinite 
Majefty  of  Heaven  :  and  on  this  account  every  Sin 
defcrves  a  fort  of  infinite  or  everlafting  Punifhment, 
7.  e,  an  everlafting  lofs  of  Life  and  all  the  Bleffings  of 
it,  which  are  eternally  forfeited  thereby.  And  per- 
haps this  is  the  loweft  Punifliment  that  ever  is  in- 
fli<5led  for  the  loweft  degree  of  Sin  or  Guilt,  where 
the  Law  of  God  is  fufter*d  to  take  its  proper  Courfe 
in  executing  the  Penalty  ;  for  the  meer  lofs  of  Life 
is  a  lels  Puniftiment  th:.n  the  continuance  of  it  in 
any  degree  of  Mifery. 

Prop.  4.  There  is  fcarce  any  aBual,  i.e.  wilful 
Sin,  hut  carries  with  it  fome  particular  Aggrava- 
tions^ and  thefe  defcrve  fuch further  pofitive  Punifi- 
ments  as  the  Wijdom  and  Juftice  of  God  Jhall  Jee 
reafon  to  infill.  Hence  arifes  the  penal  continuance 
in  Life  with  the  lofs  of  all  the  Comforts  of  it,  /.  c. 
the  Pains  a<id  Sorrows  of  the  future  State  *.  God 
is  th.e  righteous  Governor  of  the  World,  his  Ju- 
ftice weighs  in  the  niceft  Balances  every  Command 
of  his  own  Law,  and  every  Grain  of  the  Sinners 
Offences,  with  all  their  Circumftances  of  Guilt  and 
Aggravation  3  and  ftrid  Juftice  diftributes  Sorrows 
in  proportion  to  Sins  :  this  appears  in  the  Punifli- 
mciit  of  Babylon,  Rev.  xviii.  6.  God  hath  re?ne fil- 
ter d  the  Liiquities  of  Babylon,  and  rewarded  her 
4is  Jl:e  mvarded  his  Saints :  double  Vengeance  unto 
her,  according  to  lier  double  Malice  and  Perfec.uion  : 
How  much  Jhe  hath  glorify  d  her  /elf  and  lived  de- 
licioufly,  fo   much  Torpie?it  and  Sorrow  give  her. 

And 

*  This  is  ufaal'y  call'd  Eternal  Death,  or  the  Vttmfhmtnt  of  Helt. 


Ser.  XXV.     and  the  Evil  of  Sin.        493 

And  this  proportion  of  Sorrow  to  Sin  will  terribly 
appear  in  the  laft  Judgment  and  the  final  Punifli- 
ment  of  Sinners  in  the  World  to  come  *. 

'Tis  time  now  to  conclude  thi3  Difcourfe  with 
fome  few  ReJieBions, 

ReJJeB,  i .  Is  the  Law  of  God  in  perpetual  force 
and  is  every  Tranfgrellion  of  it  fo  heinous  an  Evil  ; 
then  let  us  take  a  jurvey  how  wretched  aiid  deplora^ 
hie  is  the  State  of  Ma7tkind  by  Nature.  We  have 
all  broken  the  Law  of  our  God,  which  we  have 
been  all  bound  to  obey  ;  we  are  ftill  bound  to  obey 
it,  and  are  flill  breakers  of  it.    Our  daily  Thoughts, 

our 

*  Now  from  theDefertof  Sin  and  the  Punifliment  due  to  it  being 
fet  in  this  Light,  I  would  humbly  enquire  whether  we  may  not  bet- 
ter learn  the  meaning  of  the  Apoftle,  Kom,  v.  12,  (^c.  when  he  fays, 
'Dtaih  enUr^d  into  the  World  by  Sin,  and  pajfes  upon  all  Men  fir  that 
all  have  finned,  i.  e.  Sin  is  imputed  to  all,  and  Death  reigns  ovtr 
them,  even  over  thofe  that  have  not  ftnn'd  after  the  Similitude  of 
Adam's  TranfgreJJton,  which  is  generally  interprered  concerning  In- 
fanrs,  who  liave  committed  no  atlaal  perfonal  Sin  as  Adam  did:  Yer 
here  is  a  Forfeiture  of  Life  and  its  BIcflTings  derived  to  the  Children  of 
uidam^  and  they  come  under  a  Sentence  of  Death  by  crit^inal  im- 
puted Sin,  which  we  may  fuppofe  to  be  the  loweil  kind  of  Guilr. 
But  in  Rom.  ii.  8,  9.  Indignation  and  Wrath,  Tribulation  and  AnguiJJj 
are  denounced  again/}  every  SotU  of  Man  that  doth  Evil,  i.  e.  that 
doth  commie  wilful  actual  Sin,  becaufe  there  are  fpecial  Aggravations, 
fome  of  a  greater  and  fome  of  a  lefler  kind,  that  belong  to  ail  ailual 
Iniquities, 

Whether  therefore  Sin  has  any  particular  Aggravation  attending  it 
or  no,  there  is  an  everlafting  Forfeiture  of  Life  incurr'd  by  it,  and  an 
eternal  lofs  of  the  Bleflings  of  it  ;  and  whatfoever  further  Aggrava- 
tions the  Sin  carries  in  ir,  fj  much  further  Pain  or  Anguifii  does  ic 
deferve  in  Body,  or  in  Mind,  or  in  both,  i,e.  it  requires  fo  much  fur- 
ther continuance  in  Life  and  Being,  as  to  fulfam  that  degree  of  Anguifh 
and  Sorrow  which  is  due  to  the  Sinner ;  And  therefore  the  Life  of  a 
wicked  Soul  is  continued  in  Sorrows,  in  the  other  World  afcer  the 
death  of  the  Body  as  a  Punifhment  for  Sin  i  and  therefore  alfo  at  the 
laft  Day  fhall  be  raifcd  again,  that  all  wilfal  and  impenitent  Sinners 
may  fuftain  Punilhments  according  to  the  various  DifpenfatioQs  of 
God  under  which  they  have  lived,  and  the  feveral  Ag^ravanoiis  of  their 
Sins  ;  and  all  thefe  Things  fhall  be  pcrfjdly  adjufted  by  the  Wifdom 
and  Righteoufnffs  of  God,  who  is  the  Judge  of  ths  whole  Earth-i 
Jifld  always  do^s  what  it  right. 


494  ^f  ^^^  Moral  Lawy 

our  Words  and  our  Deeds  fufficiently  fhew  us  that 
we  are  Tranigreflbrs,  and  there  is  in  our  Nature  a 
perpetual  propenfity  to  tranfgreis.  Where  is  the 
Mortal  that  has  lived  according  to  the  Purity  and 
Perfection  of  this  Law  ?  There  is  none  righteous  -,  no^ 
not  one,  Rom.  iii.  10^12.  Where  is  the  Son  or 
Daughter  of  Adam,  that  is  not  pronounced  guilty 
and  condemned  by  it  ?  Every  Mouth  is  fiopfd,  and 
all  the  World  is  guilty  before  God,  What  a  mifcra- 
ble  Region  is  this  Earth,  overfpread  with  finful  In- 
habitants, criminal  Creatures,  who  are  all  tranfgref- 
Ibrs  againft  the  Law  of  the  God  that  made  them^ 
and  by  the  Sentence  of  that  Law  ftand  condemn'd  to 
Death,  confider'd  in  their  Natural  State  ? 

ReJleB.  2,  Is  the  Moral  Law  of  fuch  conftant 
Obligation,  and  is  Death  the  due  recompence  of  e- 
very  tranfgreffion  of  it  -,  then  'tis  necejjary  for  Mi^ 
niflers  to  preach  this  Law,  and  'tis  necejfary  for 
Hearers  to  learn  it.  We  fhould  all  know  our  Duty 
and  our  Danger.  Not  the  beft  of  Chriflians  are 
arrived  at  a  Difpenfation  above  the  Knowledge  and 
the  Practice  of  this  Law.  There  is  no  honour  done 
to  the  Gofpel  by  explaining  it  in  fuch  a  manner  as 
to  releafe  us  from  the  Duties  of  the  Moral  Law  j 
for  'tis  one  great  Defign  of  the  Gofpel  to  reftore  us 
again  to  a  chearful  and  regular  obedience  to  it.  To 
releafe  Chriftians  from  the  Precepts  of  the  Law  is 
to  make  Chrijl  the  Minijler  of  Sin,  and  to  turn  the 
Grace  of  our  God  into  wantonnefs,  which  the  A- 
poftles  Paul  and  fude  fpeak  of  with  Deteftation  and 
Abhorrence.  Gal.  ii.  17.  Jud,  ver.  4.  To  pretend 
that  Obedience  to  the  Moral  Law  is  needlefs  for 
Chriftians  who  believe  the  Gofpel,  is  to  deny  and 
deftroy  as  much  as  in  us  lies  the  great  End  for  which 
Chrifl  and  the  Gofpel  came  into  the  World,  which 

is 


Ser.  XXV.     and  the  Evil  of  Sin.         495 

is  to  redeem  us  from  all  iniquity  that  we  might  be 
'Jealous  of  good  Works,  Tit.  ii.  14.  to  deliver  us  from 
the  Curji  of  the  Law^  and  the  Condemnation  of  it, 
that  we  might  love  the  Precepts  of  the  Law,  and 
pradlife  them  with  delight  and  newnefs  of  Heart, 

'Tis  not  therefore  our  Preacliing  of  the  Law  to 
promote  the  Gofpel,  that  deferves  the  Reproach  of  a 
legal  Sermon ;  but  to  preach  the  Law  inllead  of  the 
Gofpel,  or  to  preach  the  Gofpel  as  a  Law  of  Works. 
Chriji  and  St.  Paul  well  underftood  the  Gofpel,  and 
yet  they  both  preach'd  the  Law  in  the  Commands 
and  Terrors  of  it.  We  muft  learn  the  Law  if  we 
would  be  acquainted  with  our  own  Guilt  and  Dan- 
ger, or  if  we  would  know  our  Duty,  and  pradife 
Religion  and  Virtue.  By  the  Law  is  the  Know- 
ledge of  Sin,  and  by  the  Law  our  Feet  are  guided 
into  the  Paths  of  Righteoufnefs.  'Tis  in  the  Glafe 
of  the  Law  of  God  that  we  fee  the  Sinfulneis  of 
our  Hearts  and  Lives  :  it  difcovers  every  blot  in  our 
Souls,  and  every  blemifh  in  our  Converfation  :  it 
lays  us  under  guilt,  it  makes  us  know  our  Mifeiy,  it 
humbles  us  to  the  duft  before  God,  and  is  made  ufe 
of  by  the  bleffed  Spirit  to  drive  us  out  of  our  felves, 
and  all  our  own  pretences  to  Righteoufnefa,  that  we 
may  feek  the  appointed  Salvation  of  Jefus^  and  fly 
to  our  better  hope. 

RefeB,  3.  What  a  holy  Regard  and  J ealoufy  has 
God  foewn  for  the  honour  of  his  everlajiing  Law^ 
and  what  a  f acred  indignation  has  he  manifefied  a- 
gainfi  Sin,  when  he  Jent  his  own  Son  to  obey  this 
Law,  a?id  to  Jiiffer  for  our  Difobedience  to  it  ?  Not 
the  Son  of  God  himfelf  when  he  came  into  Flefli 
iind  Blood  was  exempted  from  the  Duties  of  this 
Law,  and  he  magnify' d  it  a?id??mdeit  honourable  by 

hi$ 


49  6  Of  the  Moral  Law^ 

his  pradllce  of  it  in  perfedtion  :  and  when  fb  glorious 
and  divine  a  Pcrfon  condelcended  to  become  a  Sacri- 
fice for  our  Tranfgreffions  againft  this  Law,  he  gave 
the  higheft  inftance  of  his  own  veneration  for  it  as 
well  as  of  the  juft  Refentment  of  God  his  Father  a- 
gainft  every  Sin.  The  great  and  glorious  God,  the 
Governoar  of  the  World,  though c  it  more  necelTary 
and  becoming  his  Majefly  that  the  Son  of  his  Love 
fliould  be  put  to  a  painful  and  fhameful  death  to 
make  a  Propitiation  for  our  Sins  againft  this  Law, 
than  that  any  one  Tranfgreffion  fhould  be  pardon'd 
without  an  Atonement.  Thefe  awful  Sentiments 
fliould  be  an  everlafting  Caution  to  us  againft  enter- 
taining flight  Thoughts  of  the  Evil  of  Sin.  'Tis  no 
trifling  matter  to  indulge  the  leaft  Sin,  when  it  a- 
wakens  the  Refentment  and  Wrath  of  the  eternal 
God.  Fools  are  they  indeed  that  make  a  mock  of 
Sm,  Prov.  xiv.  9.  when  the  Son  of  God  muft  die, 
before  it  could  be  pardon'd. 

Refled:.  4.  How  glorious  is  the  Wifdom  aid  the 
Mercy  of  the  Gofpel^  which  does  honour  to  the  Law 
in  every  refpeB,  which  prepares  an  honourable  Atone- 
ment  and  Pardon  for  guilty  Rebels  who  '  have  broken 
this  everlafting  Law,  and  provides  Grace  and  Power 
to  renew  our  Nature  according  to  the  de?nands  of  it. 
It  not  only  pardons  returning  tranfgreflbrs,  but  it 
promifes  to  write  this  Law  in  the  Hearts  of  Men, 
that  it  may  be  better  obferved  and  obeyed.  A  dou- 
ble and  complete  Salvation.  Read  the  Language  of 
the  Gofpel  and  rejoice  in  it,  Heb.  viii.  10?  This  is 
the  Covenant^  faith  the  Lord,  that  I  will  make  with 
Men  ;  /  will  put  my  Laws  into  their  Hearts^  and 
in  their  Minds  will  I  write  them^  and  their  Si?is 
and  their  LiiqiLities  will  I  remember  no  more.     And 

'tis 


Ser.  XXV.     and  t/je  Evil  of  Sin.        497 

'tis  repeated  Heb,x.  16,  17.  The  Law  of  God  re- 
quires univerial  and  everl^fting  Obedience,  and  'tis 
an  unipeakable  Bleffing  to  have  this  Obedience  made 
natural  and  eafy  by  fandifying  Grace. 

Refled:.  5.  Happy  is  the  World  above ^  where  fuch 
natural  andfuch  eafy  Obedience  is  for  ever  paid  to 
this  Law  of  God  without  the  leajl  tranfgrefjlon.  The 
Moral  Law  carries  all  its  demands  up  to  that  bleffed 
Country,  and  whatfoever  other  Laws  are  in  force 
there,  'tis  this  eternal  Law  that  gives  Authority  to 
them  all,  and  every  Lihubitant  anfvvers  all  the  de- 
mands of  it  by  a  free  and  chearful  Obedience.  Hap- 
py World  indeed,  where  fo  pure  and  fo  peri£(ft  a 
Law  of  the  Creator  cannot  charge  one  Creature  with 
tranfgreffion  and  guilt !  A  World  vvithout  Sorrow 
and  without  Sin  !  A  ftrange  unknown  BleiTednefs  to 
Creatures  fuch  as  we,  who  were^  born  and  brought 
up  in  this  dark  Region  of  Sins  and  Sorrows !  'Tis 
the  Office  of  the  Law  here  on  Earth  to  give  us  the 
Knowledge  of  Sin ;  but  there  it  fliall  lofe  this  Office, 
it  fliall  convince  us  of  Sin  no  more  ;  for  it  fhall 
dwell  in  us,  to  difcover  the  Beauty  of  Holinefs  and 
to  make  us  for  ever  holy.  O  when  will  the  Day 
come,  that  we  fhall  be  fandlify'd  in  this  complete 
degree  ?  When  fhall  that  bleffed  State  commence, 
and  the  Law  be  wrought  into  our  Nature  with  iiich 
Power,  and  be  pradlifed  with  fuch  Perfeflion,  that 
it  will  be  able  to  bring  no  charge  of  Sin  againfl  us 
either  in  thought,  word  or  deed  for  ever  ?  While 
we  groan  here,  being  burden'd  under  the  remainders 
of  Corruption,  while  the  Law  of  God  which  works 
in  our  Confciences  gives  us  many  a  fevere  Reproof 
and  Heart-ake,  let  us  look  forward  with  hope  and 
defire  toward  that  State  where  our  Hearts  fhall  be 

Vol.  L  K  k  moulded 


498  Of  the  Moral  Law. 

moulded  into  the  very  form  of  this  Law  by  the  Ef- 
ficacy of  divine  Grace,  where  Sin  (liall  be  banifli'd 
from  all  the  Powers  of  our  Souls,  and  Pains  and 
Sorrows  and  Death,  and  all  the  bitter  Fruits  of  Sin, 
iliall  be  done  away,  and  iliall  be  found  no  more  for 
ever.     Amen. 


SERMON 


(  499  ) 


SERMON     XXVI. 

Repentance  and  Conversion 
to    G  O  D. 


Acts  III.  19. 

Repe?if  ye  therefore  and  be  converted^  that  your  Sim 
may  be  blotted  out^  when  the  times  of  refrefmg 
Jhall  come  from  the  Prefence  of  the  Lord. 

REpentance  and  Converfion  to  God  are  the  firft 
and  moft   neceffary  Daties  of  Religion  :  our 
biciicd  Saviour  began  his  Miniflry  with  preaching 
them,  to  his  Country-Men  the   Jews,  and  the  A- 
poftles  in  their  Travels  v^ent   about  teltifying,  both 
to  the  Jews  and  Greeks^  Repentance  towards  God, 
and  Faith  in  our  Lord  Jeius  Chrifl.     Thefe  are  not 
Points  of  Speculation,  but  fundamental  Articles  of 
Chriflianity  ;  for  without  Converfon,  there  can  be 
no  hopes  of  Salvation,  and  except  we  repent,  we 
fhall  ail  likewife  peridi.     The  Apoitle  Feier  having 
cured  a  lame  Man  in  the  Name  of  Jefus  of  Naza- 
reth before  a  Multitude  of  Jews,  lays  hold  of  the 
Opportunity  to  convince  them  of  their  Wickednels 
in  putting  to  death  the  Prince  of  Life,  whom    God 
had  raifedfrovi  the  Dead,  and  thro"  Faith  in  whofe 
Name  the  lame  Man  was  made  found  in  the  prefence 
K  k  2  of 


500  Repentance  and 

of  them  all :  He  admits  that  they  did  it  thro'  igno- 
rance, as  did  alfo  their  Rulers,  but  exhorts  them  at 
the  fame  time  to  repent  and  be  converted^  that  this, 
and  all  their  other  Sins  might  be  blotted  out,  when 
the  times  cf  refrefmng  fljoidd  come  from  the  prefence 
of  the  Lord ;  thcit  is,  when  Chrift  fhall  come  a  fe- 
cond  time  to  par  ?.x\  end  to  the  Sufferings  and  Perfe- 
cucions  of  his  People,  and  give  them  relt  with  Him- 
felf.     In  fpeaking  to  thefe  Words,  I  fhall, 

Flrfi^  Explain  the  Duties  recommended. 

Seco7idh\  Confider  their  Neceffity  and  Importance. 
And, 

thirdly.  The  Arguments  or  Motives  by  which 
they  may  be  enforced.  . 

Firjt,  I  fhall  explain  the  Duties  of  Repentance 
and  Converfion,  which  are  infeparable  from  each 
other,  and  imply  a  Change  of  Mind  wrought  in  us 
by  t!ie  Spirit  of  God  ;  v/hereby,  from  a  Convidion 
t\\A  o jr  Courfe  of  Life  hitherto  has  been  evil  and 
fi.'ful,  being  now  heartily  grieVed  and  troubled ;  we 
refoive  by  divine  Affiftance  to  turn  to  the  fervice  of 
God  and  Religion  for  the  future. 

This  Dcfcription  may  be  explained  in  the  follow- 
ing Particulars. 

1.  True  Repentance  always  implies  a  ConvlBion 
of  Sin  ',  for  wliere  there  has  been  no  Sin,  there  is  no 
Foundation  for  Contrition  or  Sorrow.  /  came  not 
(fays  Chvift)  to  call  the  Righteous,  but  Sinners  to 
Repent ajice,  Matth.  ix.  13.  In  order  therefore  to 
excite  this  devout  Pafiion,  let  us  confider  with  our 
felves,  wJie-her  we  are  Sinners,  and  in  what  degree 
we  have  been  fo  :  Let  us  ferioully  review  our  pafl 
Lives,  and  compare  them  with  the  Holy  and  Righ- 
teous 


Ser.  XXVL  ConverJio7t  to  God.  501 

teous  Law  of  God,  for  /  had  not  known  Sin  (feys 
the  Apoftle)  but  by  the  Law  y  I  had  not  known  Liift^ 
except  the  Law  had/aid  thou  jlmk  not  covet.  Let 
us  look  into  our  Hearts,  and  recoiled:  how  many 
vain  and  finful  Imaginations  have  pafied  thro*  them, 
and  how  often  we  have  coveted,  defired,  and  wifh- 
ed  for  things  exprefly  forbidden.  And  if  after  this 
we  would  review  the  Courfe  of  our  Anions,  with 
their  feveral  Circumftances,  and  remember  how  fre- 
quently we  have  aded  againft  the  Checks  and  Con- 
viftions  of  our  own  Confciences,  againft  the  Admo- 
nitions and  Reproof  of  others,  and  againft  the  Stri- 
vings of  God's  Holy  Spirit  ^  we  fhould  certainly  ab- 
hor our  felves,  and  repent  in  Duft  and  Aflies.  'Tis 
for  want  of  Recolledion  that  Men  forget  their  Sins, 
and  by  degrees  imagine  that  God  will  overlook  them 
too ;  and  becaufe  they  are  unacquainted  with  the 
Spirituality  of  the  divtJie  Law^  they  i!idi:lge  their 
vicious  Lufts  and  Appetites,  as  if  they  did  not  fail 
within  the  compafs  of  it.  But  if  ever  we  repent 
and  are  converted,  the  Spirit  of  God  will  fet  our  fe- 
cret  Sins,  with  their  dreadful  Demerits,  in  order  be- 
fore our  Eyes. 

2.  Evangelical  Repentance  is  always  attended  with 
Shame  and  Sorrow,  Sin  is  the  greateft  folly  in  the 
World,  as  it  is  a  difhonour  to  the  humane  Nature, 
and  a  reproach  to  our  Reafon  and  Underftandings, 
Are  the  Laws  of  God  juft  and  reafonable,  ^^nd  every 
way  fuited  to  the  Relation  we  ftand  in  to  him  ?  Has 
he  laid  us  under  the  ftrongeft  Obligations  to  obferve 
them  in  the  Courfe  of  his  Providence,  and  given  us 
Encouragement  to  hope  for  the  Acceptance  of  our 
fincere,  tho'  imperfedl  Obedience,  thro'  the  Inter- 
ceffion  of  his  Son  ;  and  fl:iall  not  this  kindle  a  holy 
Indignation  in  our  Breafts,  when  we  remember  tl-at 

K  k  3  our 


5^2  Repentance  and 

our  Lives  have  been  filled  up  with  Ads  of  Difob^ 
dience  and  Rebellion  againft  them  ?  Shame  and  Sor- 
row are  the  genuine  Fruits  of  Repentance.  If  there- 
fore we  are  true  Penitents,  v/e  ihall    remember  our 
(ncn  evil  Ways  and  Doings  that  have  not  been  good, 
andjl:all  loath  our  J  elves  in  our  own  fight  for  our  Ini^ 
qnities  and  Abo^nijiaticns,  Ezek.  xxxvi.  3  i.    When 
the^  Prophets  Jeremiah  and  Dajiiel  were  confeffing 
their  own  Sins  and  thofe  of  the  People,  they  exprefs 
themfelves  in  the  following  mournful  Language  ; 
We  lie  down  in  our  Shame ^  a?id  our  Confufion  covers 
i(s,  for  we  have  fnned  againf  the  Lor d our  God: 
O  Lord,  Righteoufnefs  belongeth  unto  thee,  but  unto 
21s  Confifon  of  Face,  becaufe  we  have  fmed  againft 
thee.     And  if  we  are  thoroughly   afliamed   of  our 
Sins,  our  Souls  will  be  filled  with  Grief  and  Sorrow 
in  proportion  to  our  Guilt :  They  that  have  been  the 
chief  of  Sinners,  will  be  mofl  humbled  and  abafed  ; 
as  when  Peter  was  made  fenfible  of  the  greatnefs  of 
his  Sin  in  denying  his  Mafler,    he  went  out  and 
wept  bitterly  5  and  wlicn   Mary   Magdalen  s    Sins, 
which  were  many,  had  been  forgiven  htv,Jl:e  wajl:-^ 
ed  her  Savlow^'s  Feet  with  her    Tears,  and  wiped 
than  with  the  Hairs  of  her  Bead,     Not  that  Tears 
are  abfolutely   neceffary   to   Repentance,    for  fome 
ConfliLutions  cannot  give  themieives  v€nt  this  way, 
even    when  they  are  more   inwardly   and  fenfibly 
grieved  ;  but  the  Sacrifice  of  God  is  a  broken  Spi- 
rit, a  broken  a?2d  contrite  Heart  he  will  not  definle 
PfalmH.  17.  ^^^  ' 

3.  Ccnffion  of  Sin  is  anodier  necefHiry  Ligredient 
cf  Evangelical  Repentance  ;  for  he  that  covereth  his 
Sins  fhall  not  prolper,  but  lie  that  confeffes  and  for- 
liikes  them  fliall  iiave  Mercy.  If  we  confefs  our 
Sms,  %s  the  Af  oille,  he  is  faithf al  and  juJl:  to  for- 
give 


S E  R.  XXVI.     Converjion  of  God.  503 

give  them,  and  to  cleanfe  us  from  all  Unrighteouf- 
neis.  But  to  whom  muft  we  confefs  ?  Why  cer- 
tainly to  him  againfl:  whom  we  have  offended  3  if 
we  have  wronged  our  Neighbour  in  his  Property  or 
good  Name,  we  fliould  acknowledge  our  Offence  to 
him,  and  make  all  reafonable  Satisfa<flion ;  but  for 
as  much  as  Sins  againft  our  Neighbour,  are  alfo  Vio- 
lations of  the  Law  of  God,  we  ought  like  wife  to 
confefs  them  to  him,  and  rely  upon  his  Mercy  for 
Pardon. 

There  is  ho  mention  in  the  New  Teftament,  of  a 
Power  delegated  to  any  Order  of  Men,  to  difpenfe 
with  the  Lav/s  of  God,  or  to  abfolve  Men  from 
their  Sins  againft  him,  upon  fuch  Conditions  or  Pe- 
nances as  they  fhall  appoint.  The  PopiOi  Dod:rine 
of  Confeffion  in  the  Ears  of  a  Prieft,  has  no  Foun- 
dation in  Scripture  or  Reafon,  but  is  built  upon  a 
falfe  Suppofition  of  a  Power  in  the  Priefthood,  vv^hich 
God  has  refer  ved  to  himfelf  ^  Who  can  j or  give  Sins^ 
fays  the  Evangelift,  but  God  only  ?  Mark  ii.  7.  /, 
even  I  am  he  (fays  God)  that  blotteth  out  thy  Tranf- 
grejjions  for  my  own  fake ^  and  will  not  remember  thy 
Sins.  And  it  was  allowed  by  the  Jews  to  be  an 
undeniable  Argument  of  our  Saviour's  Pretenfions 
to  Godhead,  that  he  claimed  a  Power  on  Earth  to 
forgive  Sins.  Confeffion  to  God  is  therefore  a  necef- 
fary  Branch  of  Evangelical  Repentance,  and  the 
moft  effectual  Means  of  obtaining  Forgivenefs. 
While  I  kept  flence,  fays  the  Pialmift,  ??jy  Bones 

waxed  old  thro  my  roaring  all  the  day  long. But 

I  acknowledged  my  Sin  to  thee  -,  mine  Iniquity  have  I 
not  hid^  Ijaid  I  will  confefs  my  Traifgrefions  to  the 
Lordj  and  thou  forgavefl  the  Iniquity  of  niy  Sin, 
Pfalm  xxxii.  4,  5. 

K  k  4  4,  Converfion 


504  Repentance  aiid 

4.  Corrcerfion  from  Sin  to  the  FraBice  cj  Religion 
and  Virtue,  is  another  infeparable  Branch   of  Re- 
pencane:    wi.hour  which  all   the  foregoing  will  be 
of  \AZ  account :  tor  is  it  reafonable  to  fappofe  that  a 
wife  Prince  fliovid  be  fatislied  with  th.e  Sighs  and 
Tears  of  his  rebellious  S.ib'eds,  unlefsthey  p-jvefome 
goc::i  .-vilarances  of  their  dutiful  Behaviour  for  the 
fi.ture  ?  If  this  would  be  eilecmed  a  defed  of  Wif- 
dom  in  an  earthly  Governour,  it  cannot  be  expcfted 
from  the  only  wife  God.     Sorrow  and  Grief  may  a- 
ri:  J  only  from  fear  of  Puniihment,  or  an  Apprehen- 
fcii  of  the  near  approach  of  Death,  which  m  fome 
Criminals,  that  have  been  reprieved,  has  appeared  to 
be  no  belter  tlian  the  morning  Cloud  and  early  Dew 
^.ilich  faffeth  away ;  nor  \viil   a  meer   Abfiinence 
from  the  outward  Adtsof  Sin,  demonftratc  the  Truth 
^l  ^^\  Repentance,  without  a  Change  of   Heart. 
True  Penitents  are  converted  from  the  Love  of  Sin 
a^  well  asthePradice  of  it;  nay,   the  Delight  they 
liave  taken  in  the  Pleafures  of  it,  is  turned  mto  Ha- 
tred.    In  a  word,  as   Evangelical  Repentance  arifes 
from  an  inward  Grief  and  Sorrow  of  Heart,  for  all 
the  pall  Mifcarriages  of  Life  ;  fo  it  is  attended  with 
a  Turn  of  all  the  AfTedions  of  the  Soul  to  God  and 
our  Duty  ;  the  Apoille  therefore  joins  them  toge- 
ther, in  that  noble  Account  he  gave  of  his  Dodrine 
before  King  ^grippa,  Ads  xxvi.  20.  I  Jirji  Jhewed 
to  them  at  Jerufakm,  and  througkont  the  Coafls  of 
Judcta,  njid  then  to  the  Genttles,  that  they  f  mid  re- 
pent and  tw^n  to  God,  and  do  works  meet  for  Rcpen- 
tjince.     Indeed  this  Convcrfion  of  Mind  is  not  with- 
in om-  own  power,  but  is  rcprefented  as  one  of  thofe 
l]lcirij]gs  of  tlic  New  Covenant  that  we  are  to  apply 
^>  God  for  :  yl  jiew  Heart  will  1  give  you,  and  a 
new  Spirit  will  I  put  within  you,  and  I  will  caufe 

you 


Ser.  XXVL  Converfwn  to  God.  505 

you  to  walk  in  my  Statutes,  and  ye  JJoall  keep  my 
Judgments  and  do  them.EzQk.  xxxvi.  27J  •  Sometimes 
we  are  commanded  to  turn  our  felves,  as  when  the 
Prophet  fays,  fFaJ/j  ye,  make  ye  clean,  put  away  the 
evil  of  your  doings,  ceaje  to  do  evil  a7id  learn    to  do 
well',  and  again,  Turn  ye,  turn  ye,  for  why  will  ye 
die,  O  Houfe  of  Ifrael  ?      But   this   can   mean  no 
more,  than  that  we  fhould  ufe  our  beft  Endeavours, 
together  with  an  humble  Application  to  God  by  fer- 
vent Prayer,  for  the  fupernatural  Aids  and  Afliftan- 
ces  of  his  Holy  Spirit ;  Turn  thou  me  and  Ifiall  be 
turned,  (fays  Ephraim)  for  thou  art  the  Lord  my 
God.     If  Sinners  do  thus  apply  to  God  thro'  Chrifl 
for  converting  Grace,  and  at  the  fame  time  ufe  their 
beft  Ende-uvours  to  conform  to  his  holy  and  righte- 
ous Laws,  they  will   not  fail  of  Succefs.     Let  the 
Wicked  forfake  his  Ways  a72d  the  Unrighteous  his 
Thoughts,  and  return  to  the  Lord,  and  he  will  have 
Mercy  on  him  -,  a?id  to  our  God,  and  he  will  abun- 
dantly pardon. If  the  Wicked  will  turn  from  all 

his  Sins  that  he  has  committed,  and  do  that  which 
is  lawful  and  right,  hejjall  fur ely  live,  he  pall  not 
die. 

Secondly,  I  come  now  to  reprefent  the  Neceffify  of 
thefe  Duties,  It  cannot  be  denied  but  they  are  un- 
pleafant  to  corrupt  Nature,  like  the  fearching  of  a 
Wound,  or  taking  Phyfick  -,  but  being  neceifary  to 
our  recovering  the  Favour  of  God,  they  muft  be 
fubmitted  to  :  otherwife  when  Liift  has  conceived,  it 
will  bring  forth  Sin,  and  Sin  when  it  is  finifodwill 
■bring  forth  Death.     This  is  evident, 

I.  From  the  Light  of  Nature,  for  if  we  are  con- 
vinced that  we  have  finned,  and  thereby  provoked 
the  Ano-er  of  God,  Reafon  will  tell  us  that  if  there 

be 


5  o  S  Repentance  and 

be  a  pofiibility  of  Pardon,  it  mufl  be  by  Repentance 
and  Reformation  of  Life.     Indeed  if  Men  had  good 
Reafou  to  believe  that  God  would  not  be  mercifiil 
to  them  ujDon  their  Repentance,  then  the  Obligation 
would  ceafe^  but  the  goodncfs  of  the  divine  Nature 
gives  very  reafonablc  Grounds  for  Hope,  and  this 
Ihoiild  induce  them  to  make  a  Trial/    Upon  this 
Prefumption  the  Ninevitcs  proclaimed   a  Faft,  and 
put  on  Sackcloth  from  the  higheft  to  the  lov^eft, 
when  the  Prophet  told  them  their  City  fiiouid  be  de- 
ilroyed  after  forty  Days ;  and  the  King  commanded 
the  People  to  cry  mightily  to  God,  and  to  turn  every 
one  from  the  Evil  of  their  Ways,  and  from  the  Vio- 
lence that  was  in  their  Hands,  and  all  this  upon  very 
uncertain  Hopes   of   Forgivenefs  i  Who  can  tell  if 
God  will  turn  and  repent^  and  turn  away  from  his 
ferce  Anger  that  wc  pcrijh  not  ?  Jonah  iii.  9.     It  is 
too  late  for  the  Damned  in  Hell  to  repent,  becaufe 
they  have  no  Expedations  of  Pardon  ;  but  fuch  are 
the  direful  EfFeds  and  Wages  of  Sin  in  this  V/orld 
and  the  next,  that  a  bare  poffibility  of  avoiding  them, 
ihould  put  us  upon  attempting  every  Method  that 
Reafon  or  Revelation  may  fugged  to  us. 

^  2.  But  thc/e  Duties  arc  nwfi  cxprejly  enjoiried  in 
the  Holy  Scriptures^  which  have  not  only  revealed 
the  blelied  God  as  a  merciful  and  gracious  Being, 
bi]t  have  affured  us  in  exprefs  Terms  of  the  Forgive- 
ncls  of  our  Sins  upon  our  Repentance  and  Conver- 
fion  ;  the  Light  of  Nature  and  Revelation  join  to 
enforce  thefe  Duties  upon  all  diat  live  under  the  Goll 
pel,  which  heightens  the  Obligation,  and  will  rea- 
der our  fiiul  Impenitence  more  inexcufable.  The 
Times  of  Ignorance  God  winked  at  (fays  the  Apoflle) 
But  Kow  he  commandcth  all  Men  every  where  to  re- 
pent.    It  is  alio  the  Command  of  the   Lord  Jefus 

Chrift, 


:Se  R.  XXVL     Converjton  of  God.  507 

Chrifl:,  the  great  Prophet  and  Teacher  of  the  Cliurch, 
who  began  his  Miniftry  with  this  Injunction,  Repent^ 
for  the  Kingdom  of  Heave?!  is  at  hand :  So  that  if 
we  who  enjoy  the  Gofpel  Revelation  do  not  comply 
with  our  Duty,  the  Meji  of  Ninc-oeh  will  rife  up  in 
Judgment  againft  us  and  condemn  us,  bccaufe  they 
repented  at  the  Preaching  of  Jonas,  and  behold  a 
greater  than  Jonas  is  here,  Matih.  xii.  41.  The 
Obligation  to  this  Diity  is  fo  plain  and  ftrong,  that 
v/ithout  Repentance,  all  Claims  to  the  Benefits  and 
Bleffings  of  the  New  Covenant  are  declared  to  be 
vain  :  JVe  miifi  fow  in  Tears,  if  we  will  reap  with 
Jcy.  When  therefore  the  Apoftle  was  taking  his 
laft  farewel  of  the  Church  at  Miletus,  he  tells  them 
be  had  kept  back  from  them  nothing  that  was  profi- 
table 3  and  as  a  Demonflration  of  this,  puts  them 
in  mind,  that  he  had  taught  publickly  from  Houfe 
to  Houfe,  and  had  teilify'd  both  to  the  Jews  and 
Greeks,  Repentance  towards  God,  and.  Faith  in  our 
Lord  Jcfus  Chrifl,  Ad:s  xx.  2 1 . 

3.  Without  Repentance  ajid  Converfion  we  can 
have  no  friendly  Converfe  with  God  on  Earth  nor 
ExpeB alien  of  enjoyiijg  his  Prejence  in  Heaven,  As, 
fcon  as  our  fii^ft  Parents  had  finned,  they  were  turn- 
ed out  of  the  earthly  Paradife,  and  cut  off  from  all 
friendly  Correfpondence  with  their  Maker.  They 
hved  without  God  in  the  World,  till  He  waspleafed 
to  difcover  his  Purpofes  of  Pardon  and  Reconcilia- 
tion by  Repentance  and  Faith  in  the  Mefiiah.  In 
like  manner,  all  their  Pofl:erity  being  born  in  Sin, 
and  continuing  in  the  Love  and  Practice  of  it,  muft 
continue  in  a  State  of  Separation  from  God ;  for 
what  Communion  has  Light  with  Darknefs,  or  what 
Fellowfiiip  has  Righteoufnefs  with  Unrighteoufnefs  ? 
Nor  is  there  any  pofiible  way  of  Reconciliation  but 

by 


5o8  Repentance  and 

by  Repentance  and  Faith  in  Jefus  Chrift,  who  died 
the  Juit  for  the  Unjuft,  that  he  might  bring  us  unto 
God.  By  this  Method  we  may  be  reftored  to  the 
divine  Image,  and  recover  his  Friendfliip,  but  it  is 
impoflible  to  obtain  it  any  .other  way  ^  for  there  re- 
mains  no  more  Sacrifice  for  Sin^  but  a  fearful  look^ 
iv.g  for  of  fudgment.  And  if  God  will  not  be  re- 
conciled to  impenitent  Sinners  in  this  Life,  much 
lefs  will  He  admit  them  into  his  Prefence  in  the 
next :  for  nothing  that  defileth,  or  worketh  abomi- 
nation, or  maketh  a  Lye,  fliall  enter  into  the  King- 
dom of  Keaven.  Indeed,  fome  that  have  been  very 
great  Sinners  in  this  Life  have  been  faved  at  laft,  but 
then  it  has  been  in  the  Method  I  have  been  explain- 
ing :  They  have  been  wafhed  and  fanffified,  and 
jullihed  in  the  Name  of  the  Lord  Jefus  and  by  the 
Spirit  of  God,  having  obtained  the  Graces  of  Re- 
pentraice  and  Faith  in  their  dying  Hours ;  for  other- 
wife  they  could  not  be  preferited  to  himfelf  holy  and 
unblameable^  and  unreproveable  in  his  fight ^  i  Co- 
lolf.  xxii. 

4.  We  are  affured  in  Holy  Scripture,  that  except 
ive  repent  we  JJ:all  certainly  per ifh  :  Luke  xiii.  3.  and 
tliat  the  Soul  that  finneth  fliall  die.  Which  includes 
not  only  the  Diflblution  of  the  Frame  of  Nature, 
but  the  everlafting  Separation  of  the  Soul  from  God  : 
Happy  would  it  be  for  the  impenitent  Sinner,  if 
Death  would  put  an  end  to  his  Exiftence,  and  return 
jiim  to  his  primitive  Nothing  ;  but  alas !  there  is  a 
horrid  and  dreadful  Eternity  beyond  the  Grave,  and 
a  Lake  that  burns  with  Fire  and  Brimftone,  to  re- 
ceive the  condemned  and  defpairing  Spirit,  where  the 
Smoak  of  its  Torment  fhall  afcend  up  for  ever  and 
ever  :  Nor  is  there  any  poffible  way  of  efcaping  this 
Mifery,  but  by  a  fpeedy  Repentance  and  Converlion 

to 


Ser.  XXVI.     Converfwn  to  God.  509 

to  God.  How  follicitous  then  fhould  we  be  for 
thefe  Gifts !  and  how  earnefl:  in  our  Applications  to 
the  Throne  of  Grace  !  If  God  fhould  cut  any  off 
in  their  Sins,  and  reproach  them  at  his  Bar  with 
faying,  I  gave  themjpace  to  repent^  but  they  repent- 
ed not  ;  with  what  bitter  Defpair  and  Anguifli  of 
Soul,  would  they  fnik  down  into  the  Bed  of  Tribu- 
lation !  Let  us  not  then  dare  to  be  quiet  any  longer 
under  the  power  of  an  unbelieving  and  impeniteAt 
Heart,  but  endeavour  in  good  earneft  to  repent  and 
be  converted,  that  we  may  be  delivered  from  the 
Wrath  to  come,  and  have  good  reafon  to  hope  that 
our  Sins  fliall  be  blotted  out,  when  the  Times  of  re- 
frefhing  Ihall  come  from  the  Prefence  of  the  Lord. 

Thirdly y  We  are  to  offer  fome  Arguments  or  Mo- 
tives to  the  Duties  in  our  Text. 

I .  And  the  firft  fliall  be  taken  from  the  Worth  and 
'Excellency  of  the  Soiily  which  does  not  die  with  the 
Body  or  ileep  in  the  Grave,  but  is  to  be  happy  or 
miferable  in  a  feparate  State  ,  when  the  Dufl  returns 
to  the  Earth,  as  it  was,  the  Spirit  afcends  to  God 
that  gave  it,  in  order  to  receive  its  final  and  everlaft- 
ing  Sentence.  Now  if  the  Righteous  fhall  fcarcely 
be  faved,  what  will  become  of  the  impenitent  and 
unconverted  Sinner  !  What  other  Sentence  can  he 
expert  ;  but  go  ye  Curjed  into  everlajling  Burnings^ 
prepared  for  the  Devil  and  his  Angeh  ?  Go  Trom 
my  Prefence,  and  from  this  blefled  Society  of  the 
Spirits  of  jufl  Men  made  perfed.  Take  him  away. 
Angels,  and  hurl  him  down  into  yonder  bottomleis 
Pit  among  Devils  and  damned  Spirits,  and  there  let 
him  v/eep  and  defpair  for  ever  :  the  Gain  of  the 
whole  World  with  all  its  Entertainments  and  Plea- 
fures,    can  be  no  Compenfation  for  fuch  a  Lofs. 

When 


5 1 0  Repentance  and 

When  the  rich  Man,  who  had  fared  fumptuoully 
every  day,  died  and  lift  up  his  Eyes  in  Hell,  he 
was  io  fenfible  of  his-  Folly,  that  he  prayed  Father* 
Abraham  to  fend  a  Meflenger  to  his  five  Brethren 
upon  Earth,  to  tefdfy  to  them,  left  they  lliould 
come  into  that  Place  of  Torment,  Luke  xvi.  27,  28. 
The  like  warning  is  now  fcnt  to  you,  O  impenitent 
and  unconverted  Sinners,  the  Judge  is  at  the  door, 
and  ?Iell  with  all  its  Torments  is  ready  to  receive 
you  except  you  repent  5  fly  therefore  from  the  Wrath 
to  come,  and  endeavour  to  lay  hold  of  eternal  Life. 
Heaven  and  Hell  are  real  Things,  and  if  you  don't 
obtain  a  Title  to  the  one,  your  precious"  Souls  will 
quickly  be  fwallow'd  up  in  the  other. 

2.  Let  the  Goodnefs  of  God  lead  you  to  'Repent aicc, 
Confiderhow  many  Years  he  has  waited  upon  you, 
and  how  many  of  your  Companions  in  Sin  have 
been  cut  off"  and  fent  into  Eternity,  while  you,  tho* 
a  Rebel,  are  continued  in  Life  ;  how  many  Delive- 
rances has  God  wrought,  and  how  many  undeferved 
Blellings  has  he  beftowed  upon  you  in  the  Courfe  of 
his  Providence  ?  His  Ways  have  not  been  according 
to  your  Ways,  nor  his  Thoughts  to  your  Thoughts  ? 
How  many  awakening  Calls  and  Warnings  have  you 
had  from  the  Minifters  of  God's  Word,  and  from 
a  variety  of  Providences,  attended  with  the  frequent 
Strivings  of  his  holy  Spirit  ?  How  unwilling  has  he 
been  to  give  you  up,  and  put  an  end  to  the  Day  of 
his  gracious  Vifitation  ?  And  is  all  this  Goodneis  to 
be  trampled  upon  and  abufed  to  the  didionour  of 
God,  and  the  Violation  of  his  righteous  Laws  and 
Government  ?  Do  ye  thus  requite  the  Lord,  O  foolifli 
People  and  unwife  ?  And  will  ye  go  on  ftill  to  weary 
him  out  with  your  Iniquities,  and  make  him  ferve 
with  your  Sins  ?  You  may  then  be  affured  that  his 

Patience 


S  E  R.  XXV  L     Converjion  of  Gcd^  511' 

Patience  will  quickly  be  at  an  end,  and  his  defpifed 
Goodnels  be  changed  into  the  hotteft  Diipleafure  ; 
he  will  then  give  you  up  to  a  reprobate  Mind,  and 
as  when  Efau  had  fold  his  Birthright,  you  will  find 
no  place  for  Repentance,  tho'  you  feek  it  diligently 
v/ith  Tears  ;  but  as  yet  you  have  the  Tenders  of 
Pardon  and  Reconciliation,  God  is  flill  inviting  and 
drawing  you  by  the  kind  and  gentle  Methods  of 
his  Goodnefs  :  To-day  therefore,  even  while  it  is 
called  .to-day,  harden  not  your  Hearts. 

3,  The  Repentance  a?id  Converjion  of  a  Sinner  is 
"Very  acceptable  and  pleafmg  to  God^  who  delights 
not  in  the  Death  of  him  that  dies,  but  had  rather' 
that  he  turn  from  his  evil  Ways  and  live.  When 
the  penitent  Prodigal  arofe  and  w^nt  towards  his  Fa- 
ther's Hoafe  with  a  Refolution  to  abandon  the  Fol- 
lies of  his  Youth,  his  Father  had  compaffion  on  him, 
and  when  he  law  him  afar  off,  ran  and  fell  on  his 
Neck  and  kiffed  him,  and  having  given  him  the 
higheft  Marks  of  his  Favour  by  bringing  forth  the 
befl  Robe,  and  putting  a  Ring  upon  his  Finger,  and 
Shoes  upon  his  Feet,  he  commanded  the  fatted  Calf 
to  be  killed  and  made  ready;  for  (lays  he)  it  is  meet 
that  we  fhould  make  merry  and  be  glad,  for  this 
my  Son  was  dead,  but  is  alive,  he  was  loll:  and  is 
found.  There  is  Joy  in  Heaven  (lays  our  bleffed 
Saviour)  over  one  Sinner  that  repenteth,  more  than 
over  ninety  and  nine  juft  Perfons  that  need  no  Re- 
pentance. It  is  delightful  to  God  the  Father,  as  it 
makes  way  for  the  flowing  down  of  the  Riches  of 
his  Mercy  to  miferable  Creatures  :  It  is  pleafing  to 
Chrift,  as  it  is  the  Fruit  of  his  Death,  and  en- 
creafes  the  number  of  his  Friends  and  Difciples  -,  and 
'tis  no  lefs  joyful  to  the  Angels  and  Spirits  of  juft 
Men  made  perfeft,  as  it  gives  them  new  Occaiion 

for 


512  Repentance  and 

for  Songs  of  Pralfe  and  Thankfgiving  for  the  Victo- 
ry of  divine  Grace  over  the  Powers  of  Darknefs. 

4,  Great  Advantages  will  artje  to  your felve^  from 
your  Repentance  and  Convcrfion.     As, 

1 .  Tour  Sins  will  then  be  blotted  out :  When  the 
Sins  of  the  wicked  ihall  be  fet  in  order  before  their 
eyes,  and  receive  a  juft  Reconlpence,  Tours  fliall  be 
forgotten  ;  not  that  the  Tears  of  a  lincere  Repen- 
tance can  make  amends  for  your  Violations  of  the 
divine  Laws,  for  if  your  Head  was  Water,  and  your 
Eyes  Fountains  of  Tears,  they  could  not  wipe  out 
the  Stain  or  remove  the  Guilt  of  one  Sin  :  Bat  this 
is  the  Gofpel  Conftitution,  that  if  we  confefs  our 
Sins,  God  will  be  faitliful  and  juft  to  forgive  them, 
for  the  fake  of  his  Son  whom  he  hath  Jet  forth  to  be 
a  Propitiation  thro'  Faith  in  his  Blood,  to  declare 
bis  Righteoifnefs  for  the  RemiJJion  of  Sins  that  are 
pajl. 

2.  A  fecond  Advantage  is  Peace  of  Confcience : 
The  Minds  of  Sinners  muft  be  fometimes  troubled 
and  uneafy,  while  they  are  confcious  they  have  not 
complied  with  the  Gofpel-Propofals  of  Pai-don,  for 
there  is  no  Peace^  faith  my  God,  to  the  wicked. 
They  may  harden  themfelves  againft  the  "Terrors  of 
the  Lord^  by  the  Bufinefs  and  Diverlions  of  Life  ; 
or  by  imaginary  Hopes  of  Pardon  upon  a  Death-bed 
Repentance:  but  in  the  mean  time,  every  Fit  of 
Sicknefs,  or  unexpedled  Apprehenfion  of  Death,  will 
give  them  Uneafinefs ;  nay,  even  in  the  midft  of 
Laughter  the  Heart  will  be  fometimes  forrowful,  for 
tlic  \yorm  will  never  die,  but  by  degrees  will  make 
its  way  into  the  Soul,  and  overwhelm  it  with  inex- 
preHible  Anguifli  and  Dcfpair.  Thus  wlien  wicked 
Cain  was  declared  a  Fugitive  and  a  Vagabond  for  the 
Murder  of  his  Brother  Abel^  he  cried  out,  his  Punlfh- 

ment 


Ser.  XXVI.     Converjton  to  God.  513 

ment  was  greater  than  he  could  benr ;  and  while 
Heman  fuffered  the  Terrors  of  the  Lord,  he  was 
diftradled.  Nor  is  there  any  Remedy  in  this  Cafe, 
but  that  which  the  Gofpel  propofes,  of  Repentance 
towards  God,  and  Faith  in  our  Lord  Jefus  Chrift, 
who  is  anointed  and  fent  by  his  Father  to  bind  up 
the  broken-hearted,  and  to  give  the  Oil  of  Joy  for 
Mourning,  and  the  Garment  of  Praife  for  the  Spirit 
of  Heavinels  :  In  him  only  wx  may  hope  for  Peace. 

3.  The  lafl  and  principal  Advantage  of  Repen- 
tance and  Converfion  is  a  certain  Title  to  eternal 
Life.  Evangelical  Repentance  is  therefore  called 
in  one  place.  Repentance  unto  Life^  Ad:s  xi.  18.  and 
in  another,  Repentance  to  Salvation y  i  Cor.  vii.  10. 
And  the  Scripture  declares  once  and  again,  that  there 
is  no  Condemnation  to  them  that  are  in  Chrift 
Jefus  5  — that  nothing  fhall  be  laid  to  their  charge, 
or  feparate  them  from  the  Love  of  God  ;  nay,  that 
fuch  as  repent  and  believe  the  Goipel,  fhall  certainly 
be  faved.  And  is  not  Salvation  and  eternal  Life 
worth  fecuring  upon  any  Terms  ?  The  Pleafures  of 
Senfe  can  continue  no  longer  than  the  prefent  Life, 
but  there  is  a  vaft  Eternity  beyond  the  Grave,  that 
has  neither  Bounds  nor  Limits  of  Duration  -,  where 
the  Impenitent  and  Unbelieving  are  tormented  day 
and  night  in  the  prefence  of  the  holy  Angels,  and 
of  the  Lamb ;  and  there  is  a  Heaven  of  Reft  and 
everlafting  Joy,  where  the  true  Difciples  and  Fol- 
lowers of  Chrift  are  poUeffed  of  unlpeakable  Plea* 
fure  and  Delight,  and  where  they  are  triumphing 
and  rejoicing  in  his  immediate  Prefence,  where  there 
is  fulnefs  of  Joy,  and  at  whofe  right  hand  are  Plea- 
fures for  evermore.  Now  lay  thefe  things  together ; 
the  worth  and  value  of  your  immortal  Souls;  the 
many  Obligations  God  has  laid  you  under  to  repent 

Vql.  L  L  1  and 


pj^  Repentance  and 

and  be  converted  from  the  Error  of  your  ways ;  the 
Joy  it  will  occafion  in  Heaven ;  and  the  Angular 
Advantages  it  will  bring  to  your  felves,  both  in  this 
Life  and  the  next ;  and  I  perfuade  my  felf  you  will 
not  hazard  your  Salvation  any  longer,  by  perfifting 
in  a  Courfe  of  Rebellion  againfl:  God,  or  Negledl  of 
the  Offers  of  Gofpcl- Pardon. 

From  the  foregoing  Difcourfe  we  may  make  the 
following  Remarks. 

1 .  That  Evaj2gelical  Repentance  is  the  Gift  of 
God,  Can  the  Mthiopian  change  his  Skin,  or  the 
Leopard  his  Spots?  (fays  the  Prophet.)  No  more 
can  they  that  are  accuftomed  to  do  Evil  learn  to  do 
Well.  The  Byafs  of  corrupt  Nature  is  too  ftrong, 
and  the  Habits  of  Vice  too  ftubborn  for  us  to  remove : 
The  Scripture  therefore  always  leads  us  to  God  and 
Chrift,  as  tlie  Authors  of  this  and  every  other  Change 
in  the  Soul :  Him  has  God  exalted  to  give  Repentance 
to  Ifrael,  and  the  Forgivenefs  of  Si?is,  Afe  v.  40.  and 
when  Cornelius  and  others  of  Ccefarea  were  convert- 
ed to  Chriftianity  by  the  preaching  of  the  Gofpel, 
the  Apoftles  at  "Jerufalem  make  this  Remark,  T^ben 
has  God  alfo  granted  to  the  Gentiles  Repentance  unto 
Life :  So  that  tho'  Repentance  and  Converiion  are 
Duties  incumbent  on  us,  they  are  neverthelefs  the 
Gifts  of  Heaven. 

2.  What  Reafon  have  we  to  be  thafikful for  the 
Gofpel-RevelatioHj  ivhich  promifes  Pardon  to  repent- 
ing  Sinners :  This  could  not  be  learnt  from  the 
Light  of  Nature,  nor  the  Law  of  Innocence  which 
acquainted  us  with  our  Duty,  and  the  Punifliment 
annexed  to  Difobcdience,  but  gave  no  AiTurance  of 
Pardon  in  cafe  of  Repentance ;  it  was  obfcurely  re- 
vealed by  the  Sacrifices  and  Oblations  of  the  old  Law  j 

but 


Ser.  XXVI.  Converfton  to  God.  515 

but  the  New  Teilament,  by  leading  us  to  the  Atone- 
ment and  Satisfiidion  of  Chriil:,  and  by  aflliring  us 
that  he  has  finiflied  TranfgrelTion,  and  made  Recon- 
ciliation for  Iniquity,  on  behalf  of  all  that  repent  and 
are  converted,  has  fet  this  matter  in  the  ftrongeil: 
Light.  So  that  now  the  Pardon  of  a  repenting  Sin- 
ner does  not  depend  upon  the  meer  Compaflion  of 
the  divine  Nature,  but  upon  his  Jullice,  and  Faith- 
fulnefs  to  his  Son^  who  died  for  many,  for  the  Re- 
miflion  of  Sins  :  We  have  now  all  the  Affu ranee  of 
this  Truth  we  can  defire,  not  only  from  the  Mercy 
of  the  Divine  Bei?2g^  but  from  the  Merits  of  Chrift  -, 
the  Covejiant  of  Grace  -,  and  the  Proiiiife  and  Oath 
of  God  hijnfelf  What  an  Encouragement  is  this  to 
apply  for  Pardon,  and  how  thankfully  iliould  v/e  re- 
ceive the  joyful  Tender  ! 

3.  Repentance  and  Converfiojt  are  the  Chrifitan^s 
daily  Work  :  For  if  through  the  Remains  of  corrupt 
Nature  we  daily  commit  new  Sins,  'tis  but  reafonable 
that  we  fliould  continue  our  Repentance  ;  Confeifion 
of  Sin  therefore  {hould  be  a  part  of  the  Chriilian's 
daily  Prayer,  and  Converfion  from  it  his  conftant 
Endeavour.  But  there  are  fome  fpecial  Seafons 
which  call  for  a  more  fblemn  Difcharge  of  thefe 
Duties,  by  fetting  apart  folemn  Days  for  Repentance 
and  Humiliation  for  Sin  ;  as  w^hen  the  Judgments 
of  God  are  abroad  in  the  Earth,  and  our  native 
Country  is  under  threatning  Symptoms  of  the  divine 
Difpleafure,  by  Famine,  Peftileuce,  or  a  deflrudive 
War  :  It  is  no  lefs  proper  when  the  Hand  of  God  is 
ftretch'd  out  in  an  unufual  manner  againll  our  Perfons 
and  Families,  by  Lofles,  by  the  Death  of  Relations, 
or  a  Blail  upon  our  Undertakings :  Or  when  we  are 
to  make  our  folemn  Approaches  to  the  Table  of  the 
f^ord,  that  our  Iniquities  may  not  feparate  between 

L  1  2  him 


r  1 6  Repenia?7ce  and 

him  and  us,  and  prevent  the  Communications  of  his 
Grace  and  Love.  If  thou  bring  thy  Gift  to  the  AU 
tar,  (%s  our  Saviour)  and  there  rememhrefi  that  thy 
Brother  hath  aught  ogainfi  thee,  leave  there  thy  Gift 
before  the  Altar,  ajid  go  thy  n.i:ay,  fiijl  be  reconciled 
to  thv  Brother,  and  then  co?ne  and  offer  thy  Gift. 
Matth.  V.  23,  24.  But  above  all,  it  is  moft  necef- 
lary  when  in  a  Courfe  of  Nature  we  are  not  far 
from  that  av/fiil  Account  we  are  to  give  of  our  Ac- 
tions to  .God  the  Judge  of  all.  In  a  word,  until  we 
can  live  without  Sin,  we  muft  never  think  of  laying 
afide  the  Duty  of  Repentance,  and  that  will  not  be 
till  we  come  to  Heaven. 

4.  H01V  great  is  their  Sin  and  Folly  who  delay 
their  Repe?2tance  to  a  fick  or  dying  Bed  ?  Are  you 
fure  that  you  iliall  then  have  leifure  for  thefe  Duties  ? 
How  eafily  may  you  be  furpriz'd  with  the  Arreft  of 
Death,  and  in  the  midfl  of  your  Security  have  your 
Hopes  cut  off  for  ever  ?  You  ftand  upon  the  Brink 
of  a  Precipice,  where  the  Ground  is  finking  under 
your  Feet ;  the  next  Sound  you  hear  may  be  a 
Summons  to  tlie  Tribunal  of  the  great  God,  and 
how  inexpreffible  would  be  your  Amazement,  if  you 
flionld  appear  there  laden  with  the  Guilt  of  all  your 
Sins !  But  if  God  fhould  favour  you  with  the  Ufe 
of  your  Underftandings  in  your  laft  Hours ;  is  that  a 
proper  Time  for  fo  folemn  a  Work  ?  when  the  Pains 
of  Death  are  upon  you,  and  the  Terrors  of  Hell  en- 
compalfing  you  about  r  Bcfides,  are  you  fure  God 
will  accept  the  Tears  and  Groans  of  a  dying  Sinner, 
who  has  wilfully  refifled  all  Exhortations  and  Ad- 
monitions to  Repentance  thro'  a  long  Courfe  of  Life  I 
When  Efau  had  fold  his  Birdiright,  he  found  no 
place  for  Repentance,  tho'  he  fought  it  diligently 
with  Tears.     'Tis  hardly  poiliblc  to  judge  of  the 

Sin- 


Ser.  XXVI.     Converfton  to  God.  Sij 

'Sincerity  of  a  Sick-bed  Repentance:  What  Floods 
of  Tears  have  fallen  froni  the  Eyes  of  many  in  fucti 
Circumftances '  How  earneftly  have  they  pray'd  for 
the  Pardon  of  their  Sins  ?  What  Advice  and  Warn- 
ing have  they  given  to  their  Friends,  and  what  fo- 
lemn  Promifes  and  Vows  have  they  made  ot  Re- 
formation, if  God  would  fpare  their  Lives !  and  yet 
when  they  have  recover'd,  they  have  relapfed,  and 
been  more  hardened  than  before.     The  Tears  of  a 
Malefadtor  going  to  Execution,  may  move  Pity  m 
the  Speftators,  but  the  Efficacy  of  them  to  his  Ac- 
ceptance with  God  is  very  uncertain,  there  is  but  a 
fingle  Inftance  of  it  in  Scripture. 

c    Sufter  me  therefore  to  urge  you  to  an  imme- 
diate Compliance  with  thefe  Duties  ;  for  behold, 
now  is  your  accepted  Time  and  your  Day  ot  Salva- 
tion •  And  that  your  Endeavours  may  be  fuccelstul, 
pray  for  the  holy  Spirit,  whofe  OiHce  it  is  to  break  the 
rocky  Heart  in  pieces,  and  to  caufe  you  to  remember 
your  own  evil  Ways  which  have  not  been  good,  and 
to  loath  your  felves  for  your  Iniquities  and  Abomina- 
tions :  Confider  how  long  you  have  been  treafunng 
up  to  your  felves  Wrath  againft  the  day  of  Wrata; 
and  what  numbers  of  Sins  are  upon  Record  againtt 
vou  in  the  Book  of  God's  Remembrance :  Call  to 
mind  the  Follies  of  your  Youth,  and  the  innumera- 
ble Mifcarriages  of  later  Years,  with  the  exait  Ac- 
count you  muft  give  of  every  thing  you  have  done_ 
in  the  Bodv,  and  then  you  will  fee  the  neceffity  v.t 
breaking  off  your  Sins^  by  Repentance  and  Rigiv 
teoufnefs.  and  your  Iniquities  by  (hewing  Mercy  to 
the  Poor ;  you  will  then  look  with  earnethiefs  to  tlie 
Blood  of  the  Redeemer,  as  to  a  Fountain  ^t  open 
for  Sin  and  Uncleannefs,  and  fay  with  the  Plalmilt, 
/  acknoivledge  my  rranjgrrjwn,  and  my  Sin  n  ever 


CI 8  Repentance^  &c. 

before  me ;  Lord,  wap  me  from  mine  Iniquities,  and 
cleanfe  me  from  my  Sins  \  Make  me  to  hear  Joy  and 
Gladfiefs,  that  the  Bones  which  thou  hajt  broken  may 
rejoice.     Pfalm  li.  2,  3,  8. 

*  Behold,   I  have  now  fet  before  you  Life  and 
Death,  Blefling  and  Curfing :  The  Gofpel  proclaims 
V,  Pardon  of  Sin  and  eternal  Life  upon  the  moft  rea- 
fonable  Terms ;  if  you  accept  them,  you  are  happy  ; 
but  if  they  that  dejpifed  Mofes'^  Law  died  without 
Mercy,  how  will  you  efcape  ifycu  neglcB  fo  great 
Salvation  ?  Even  Delays  in  this  Cafe  may  be  fatal, 
therefore  take  the  Advice  of  the  Angel  to  Lot,  vv^hen 
the  Lord  was  raining  dov/n  Fire  and  Brimfione  upon 
the    Cities  of  Sodom  and  Gomorrah ;    Make  hajie^ 
efcape  for  thy  Lfe,  look  not  behind  thee,  neither  flay  ,^ 
left  thou  be  confumed.     The  Duties  I  have  been  re- 
commending are  of  the  greatcft  Confequence,  for 
except  we  repent  and  are  converted  in  this  Life,  we 
are  loft  and  undone  for  the  next.     But  on  the  other 
hand,   what  Reafon  have  they  to  be  thankful,  to 
whom  God  has  granted  Repentance  unto  Life  !  how 
comfortably  may  they  live,  and  with  what  humble 
Boldnefs  may  they  appear  before  the  great  Tribunal, 
when  they  have  their  Pardon  in  their  Hands,  fealed 
with  the  Blood  of  the  Gofpel- Covenant !  Now  unto 
him  that  has  loved  us,  and  waf}:ed  us  from  our  Si?2S 
in  his  own  Blood,  to  him  be  Glory  and  Dominion  for 
ever  a?id  ever,     hxTLCU, 


SER- 


(519) 


SERMON     XXVII. 

GOD  only  to  be  worfliip  d,  and  how. 


Matt  H  E  w  XV.  8,  9. 

This  People  draweth  nigh  unto  me  'with  their  Mouthy 
and  honoureth  me  with  their  Lips,  but  their 
Heart  is  far  from  me.  But  in  vain  do  they  wor- 
Jldip  me,  teaching  for  Doctrines  the  Commandments 
of  Men. 

WE  have  in  thefe  Words  a  Quotation  from 
the  Prophet  Ifaiah,  by  which  our  Lord  re; 
proves  the  Hypocrify  of  the  Scribes  and  Fharijees, 
who  made  high  Pretences  of  honouring  God,  but  in 
reality  did  not  treat  him  like  a  God  :  They  would 
not  give  him  the  inmoft  Obedience  of  their  Souls ; 
they  drew  7iigh  to  him  with  their  Mouths,  and  ho- 
noured him  with  their  LipSy  but  their  Hearts  were 
far  from  him  :  Nor  would  they  make  his  Prefcrip- 
tions  the  only  Rule  of  their  Religion,  teaching  for 
DoBrines  the  Commandments  of  Men,     The  Objea 
of  their  Worfliip  was  indeed  right,  but  the  Manner 
of  their  performing  it  was  all  wrong  ;  and  therefore, 
in  vain  they  worjhifd  God.     Theie  Words  offer  a 
proper  Occafion  for  my  Defign,  which  is, 

L  1  4  I. 


t20  Gop  q?il)/  to  be 

I.  To  ftate  the  true  Objedl  of  religious  Worfliip. 
And, 

II.  To  dired  the  right  Manner  of  performing  it, 
that  it  may  be  acceptable. 

I.  We  are  to  ftate  the  true  ObjeSi  of  religious 
Worfhip,  which  is  here  called  drawing  nigh  unto 
Gody  and  honouring  him. 

Of  all  invifible  Beings,  we  can  d7^aw  nigh^  and 
pay  our  Honours,  to  none  but  God  ^  for  we  can't 
lingle  out  any  other  of  them  from  the  reft,  and  fay 
that  we  are  got  fo  nigh  to  him,  as  to  make  him 
know  that  we  honour  him ;  and  therefore  none  but 
God  can  be  the  true  and  proper  Objedt  of  religious 
Worfliip.     The  infinite  Perfedions  of  his  Nature 
are  the  only  Foundation  for  it,  and  the  Relation  we 
ftand  in  to  him,   with  our  Dependence  upon  him, 
Receits  and  Exped:ations  from  him,  are  the  Motives 
and   Obligations  to  it  -,    accordingly   the    Scripture 
makes  it  a  prime  Article  of  our  Faith  and  Obedience, 
that  God  alone  is  to  be  honoured  with  divine  or  re- 
ligious Worfliip.     This  ftands  at  the  Head  of  the 
ten  C'ommandments,  that  were  fo  remarkably  writ- 
ten on  Tables  of  Stone,  and  deliver'd  wnth  fuch  aw- 
ful Pomp  at  Mount  l^inai^  'Thoufialt  have  no  o- 
ther  Gods  before  me.     Exodus  xx.  3.     In  the  Expli- 
cation of  this  Precept  it  is  faid,  Thou  fialt  fear  the 
Ijord  thy  God,    and  ferve  him  5  ye  fall  ?20t  go  after 
other  Gods,     Deut.  vi.   13,  H-     He  that  /acrifceth 
unto  any  God^  Jdve  unto  the  Lord  onh\  hejhall  be  ut- 
terly deflroyW :  Exodus  xxii.  20.     And  thou  fait 
Ivor  ftp  no  other  God  3  for  the  Lord^  whofe  Name  is 
Jealous^  is  a  jealous  God.     Chap,  xxxiv.  14.     He 
will  not  give  this  Glory  to  another,  but  hath  referv'd 
it  entirely  to  himfelf  3  and  it  is  fuch  a  perpetual  and 

un-- 


Ser.  XXVIL    worJJjifdy  and  how.        521 

unalienable  Prerogative  of  Deity,  that  he  has  exprefsly 
charg'd  us  not  to  believe  the  higheft  Pretences,  even 
to  a  divine  Miffion,  or  to  Miracles  themfelves,  that 
vv^ould  encourage  the  Worfhip  of  any  other  God 
whatfoever.  If\  fays  he,  there  arife  mnoiig  you  a 
Prophet^  or  a  Dreamer  of  Dreams^  and  give th  thee 
a  Sign  or  a  Wojtder^  md  the  Sign  or  the  Wonder 
come  to  pafs  ivhereof  he  Jpake  wito  thee,  fayif^g-^  Let 
us  go  after  other  Gods,  which  thou  haji  not  hiown^ 
and  let  us  ferve  them ;  thou  jhalt  not  hearken  unto 
the  Words  of  that  Frophet^ix^z,   Deut.  xiii.  1,2,3. 

No  Credentials  offered  to  prove   that  any  one 
fpeaks  from  God,  no  Miracles  themfelves  can  be 
hiade  more  evident  ^  than  God  has  already  made  it, 
that  no  religious  Service  or  Worfliip  is  to  be  paid  to 
any  but  himfelf ;  and  therefore  we  may  be  fure  tfcat 
he  will  never  fet  the  broad  Seal  of  Pleaven  to  coun- 
tenance our  going  after  other  Gods,  and  ferving  them. 
Hence,   when  our  bleffed  Saviour  and  his  Apoftles 
appeared  with  numerous  and  undoubted  Miracles,  to 
atteft  their  divine  Miffion,  they  were  fo  for  from 
teaching  any  Dodrine  contrary  to  this,  that  they 
further  confirmed  it.     Our  Loi-d  himfelf,  alledging 
the  unchangeable  Law  of  Worfliip,  fays,  T^hou  Jljait 
-worjljip  the  Lord  thy  God,  and  him  om.Y  Jhalt  thoit 
ferve.     Matt.  iv.  10.     The  Apoftle  Paul  charg'd  it 
as  the  Error,  and  the  Crime  of  the  Gentiles,  that 
they  had  Gods  many  and  Lords  many,,  1  Cor.  viii.  5. 
that  they  worfiip'd  and  ferv'd  the  Creature,  more 
than,  or  befides,  the  Creator,  Rom.  i.  25.  (Tr^x^a  tp-j 
y^ii(r(xvloc)  and  didfervice  to  them  that  by  Nature  were'" 
no  Gods.  Gal.  iv.  8.    And  when  the  People  at  Lyftra 
went  about  to  offer  Sacrifice  to  Paul  and  Barnabas, 
under  an  Apprehenfion  that  the  Gods  were  come 
down  to  them  in  the  I.ikenefs  of  Men,  they  rent 
Z  /tor 


522  God  only  to  be 

their  Clothes ^  in  token  of  the  utmoft  Grief  and  Ab- 
horrence, a7id  faidj  Why  do  ye  thefe  Thi?igs  ?  We 
preach  unto  you  to  turn  from  thefe  Vanities  unto  the 
living  God^  lohich  made  Heave?!  a?id  Earthy  and 
the  Sea^  and  all  things  that  are  therein,  Afts  xiv. 
II  — 15.  The  Theffalonians  are  fpoken  of  as  iincere 
Converts,  in  that  they  turfied  to  God  from  Idols,  to 
ferve  the  living  and  true  God,  i  TheiT  i.  9.  The 
Apoflle  John  clofes  his  firil:  Epiftle  with  a  ilricl  In- 
jundion  to  keep  our  felves  from  Idols,  1  John  v.  2  i . 
And  when  he  himfelf  attempted  to  offer  religious 
Worfhip  to  an  Angel,  either  thro'  furprize,  or  thro* 
a  Miftake  of  him  for  Jefiis  Chriil,  the  Angel  /aid 
unto  him^  See  thou  do  it  not  -,  ivorfnp  God^  Rev. 
xxii.  8,  9.  thereby  intimating  that  God  alone  is  to 
be  worfliip'd. 

Thus  the  Scriptures,  both  of  the  Old  and  New 
Teflament,  every  where  confine  all  religious  Wor- 
fhip to  God,  as  the  only  Objedt  of  it.  And  as  to 
the  Diilindlions  which  fome  have  made  of  Worfliip, 
mio fupreme  2xAfubordinate^  or  abfolute  and  relative^ 
one  to  he  paid  to  God,  and  the  other  to  Creatures ; 
I  don't  find  any  foundation  for  them  in  the  holy  Ora- 
cles :  On  the  other  hand,  the  Charge  upon  the  Hea- 
thens was  for  paying  any  fort  of  Worlhip  to  them, 
that  were  not  by  Nature  Gods ;  and  when  Satan  de- 
manded only  what  fome  call  relative  2X\A.fubordinate 
Worfliip  to  be  paid  to  him,  under  pretence  that  the 
Kingdoms  of  the  World  ivere  given  to  his  Difpofal^ 
our  Lord  refufed  the  Claim,  not,  as  he  juftly  might, 
becaufe  he  made  a  falfe  Pretence,  and  was  a  wicked 
Spirit,  but  becaufe  it  was  .diredly  contrary  to  the 
fundamental  and  eternal  Rule  of  all  religious  Wor- 
lhip, which  is  this,  Tkou.f^alt  worjlnp  the  Lord  thy 
God,  and  him  ONLY  fialt  thou  ferve.     Mat.  iv.  10. 

And 


Ser.  XXVII.    worjhifd^  and  how.        523 

And  when  the  Apoftle  John  was  going  to  worfliip 
the  Angel,  tho'  none  can  fuppofe  but  that  he  ulti- 
mately defign*d  it  for  God's  Glory,  the  Angel  ab- 
folately  refufed  It,  and  ordered  him  to  direct  his 
Worfliip  to  God  himfelf. 

Neither  Saints  nor  Angels,  nor  any  other  Creatures 
are  to  have  this  Homage ;  it  is  only  the  God  of  all 
infinite  Perfedions,  the  Creator,  Prefer ver  and  Bene- 
fador,  the  Sovereign  Lord  and  Governour  of  the 
World,  that  is  to  be  honoured  with  it,  and  that  be- 
caufe  he  is  fo.  The  very  Notion  of  religious  Wor- 
{hip,  as  reprefented  in  Scripture,  is,  that  'tis  an  Ac- 
knowledgment or  ExprefTion  of  the  Veneration,  Ho- 
nour and  Efteem,  which  are  due  to  God  ;  and  there-r- 
fore  all  Worfhip  muft  be  Supreme,  and  mull  be 
given  to  God  only. 

It  is  natural  to  conclude  this  Head  with  the  fol- 
lowing Remark  : 

If  Chrifi  himfelf  were  not  God^  we  may  be  "vejy 
fure  religious  WoffAp  would  never  have  been  ordered 
to  be  paid  to  him^  as  it  is  in  the  holy  Scripture. 

The  Objed  of  Worfhip  is  not  an  arbitrary  thing, 
it  is  neceffarily  and  immutably  the  fame,  and:  there- 
fore we  can't  fuppofe  that  God  himfelf  fliould,  on 
any  account  whatfoever,  order  this  Prerogative  of 
Deity  to  be  paid  to  any  one  who  is  not  God  ;  no,  not 
to  his  own  Son,  unlefs  he  were  God  equally  and 
together  with  his  Father.  The  next  general  Branch 
of  our  Difcourfe  is, 

II.  To  direcSl  the  right  Manner  of  performing  re^ 
ligious  Worfhip,  that  it  may  be  acceptable  to  God. 

Here  lay  the  grand  Defed:  of  the  Scribes  and  Pha- 
rifees ;  and  it  is  of  high  Importance  to  be  fet  right 
about  this  Pointy  otherwife  all  our  Devodon,  tho* 

di- 


524  God  only  to  he 

diredled  to  its  proper  Objeft,  will  be  a  vain  Oblation, 
unacceptable  to  God,  and  unprofitable  to  our  felves : 
I  would  therefore  humbly  attempt  to  Ihew,  h(yw  he 
is  to  he  acceptably  worjkippedy  in  the  following  Par- 
ticulars. 

I .  God  is  to  be  worfliip'd  in  the  Way  of  his  own 
Appointment, 

He  only  has  a  Right  to  give  the  whole  Law  of 
Worlliip,  becaufe  it  refers  only  to  him.  The  Dif- 
coveries  he  has  made  to  the  Heathen  about  it,  by  the 
Light  of  Nature,  are  the  Rule  of  Worlliip  to  them  ; 
and  their  Sin,  in  not  glorifying  him  as  God,  lay  in 
this,  that  they  held  the  Truth  in  Vnrighteoufnefs^  and 
became  vain  in  their  L^aginations ;  they  fmother'd 
the  Notices  God  had  given  them,  and  followed  their 
own  Inventions.  Their Jool/j7j  Hearts  were  darkened  j 
their  Self-Conceit,  their  perverfe  Wills  and  corrupt 
AfFedions  blinded  their  Minds,  and  defaced  the  Light 
and  Impreffions  God  had  favoured  them  with,  and  fp 
profejjing  themfekcs  to  be  wife^  they  became  Fools ;  they 
fell  into  the  moil;  abfurd  Conceptions,  as  if  God 
might  be  repiefented  by  vifible  Objeds,  and  be 
applied  to  by  them,  as  Mediums  of  their  Worfhip, 
or  as  if  he  were  not  acceffible,  but  by  means  of  fome 
inferior  Deity  of  their  own  framing ;  and  thus  they 
changd  the  Glory  of  the  incorruptible  God  into  an 
Image  made  like  to  corruptible  Mcni^  and  to  Birds\, 
end  four  footed  Beafts^  and  Creeping  Things  :  And 
tbangd  the  Truth  of  God  into  a  Lye^  and  worfnp^d 
and  fervd  the  Creature  more  than  the  Creator^  ivho 
is  hie  fed  for  ever.     Rom.  i.  21,  22,  23,  25. 

But  the  Word  of  God  has  given  us  clearer  Difco- 
verics  of  his  Mind  and  Will,  relating  to  the  Way  in 
which  he  will  he  ^^'orflup'd  ;  and  every  thing  about 
it  k  to  be  adjufted  according  to  that  Word,  by  every 

one 


Ser.  XXVIL    worjhifd^  and  how.         525 

one  who  has  the  Benefit  of  it.  Divine  Inflitution 
muft  be  our  Rule  of  Worfliip,  and  whatever  we 
may  Imagine  to  be  ufeful,  fit  and  decent,  muft  be 
examin'd  and  determined  by  this  Rule :  Faith,  and 
not  Fancy,  the  Authority  of  God,  and  not  the  Au- 
thority of  Man,  muft  lead  the  way  to  all  our  reli- 
gious Services. 

If  we  are  to  vain  and  foblifli  as  to  fuppofe,  that 
fome  external  Reprefentations  of  God  by  Images  are 
proper  to  dire6l  or  excite  our  Devotions ;  we  muft 
attend  to  God*s  own  Prefcription  and  Command, 
Thoufialt  not  make  unto  thee  any  graven  Image ^  or 
any  Likenejs  of  any  Things  that  is  in  Heaven  above ^ 
or  that  is  in  the  Earth  beneath^  or  that  is  in  the 
Waters  under  the  Earthy  thou  jhalt  not  bow  down  to 
them,  ?2or  ferve  them,  Exod.  xx.  4,  5.  If  we  fup- 
pofe that  fome  ceremonious  Ornaments  ftiou'd  be 
added  to  Inftitution,  to  make  up  the  Decency  of 
divine  Worlhip,  wx  ftiould  remember  what  God 
faid  about  the  Altar  he  appointed  to  be  made  to  him. 
An  Altar  of  Earth  jlo alt  thou  ?nake  unto  me,  and  if 
thou  wilt  make  me  an  Altar  of  Stone,  thou  Jhalt  not 
build  it  of  hewen  Stone ;  for  if  thou  lift  up  thy  Tool 
upon  it,  thou  haft  polluted  it :  ver.  24,  25.  One  ftep 
beyond  Inftitution  defiles  the  Worfliip.  If  we  ima- 
gine that  it  is  left  to  human  Prudence  to  make  any 
Alterations  in,  or  Additions  to  God's  own  Appoint*, 
ments  -,  we  fliould  remember  that  they  wor/hip  him 
in  vain,  who  teach  for  DoBrina  the  Co?nmandments 
cf  Men,  and  that  every  Pla?it  which  our  heavenly 
Father  has  not  planted,  Jhall  be  rooted  up.     Mat. 

2^V.    9,    13. 

And,  as  we  live  under  the  Goipel-Difpenfation, 
all  our  Worfliip  muft  be  regulated  by  Golpel-Infti- 
tution,  that  it  may  be  perform'd  according  to  the 

Ap- 


^26  God  077ly  to  be 

Appointment  of  Chrift,  as  King  of  the  Church.  Mi- 
nifters  fliould  ftridlly  adhere  to  the  Terms  of  his 
CommiiTion,  to  teach  Men  to  obferve  omd  do  whatfo- 
ever  he  has  commanded^  as  ever  they  would  hope  for 
the  Benefit  of  his  Promife,  Lo^  I  am  with  you  al- 
ways to  the  end  of  the  World.  Mat.  xxviii.  20.  And 
every  one,  w^ho  would  ferve  God  acceptably,  fhould 
keep  his  Eye  upon  Inftitution,  that,  hke  Zacharias 
and  Elizabeth^  he  may  walk  in  all  the  Command- 
ments and  Ordinajiccs  of  the  Lord  blanielefs.  Luke 
i.  6.  If  ye  be  dead  with  Chrifi  from  the  Rudiments^ 
or  Conftitutions,  of  the  World,  why,  as  tho  living  in 
the  World,  are  ye  fubjeSi  to  its  Ordinances,  fuch  as, 
touch  not,  tafte  not,  handle  not^  which  are  to  perifo 
with  the  ufing,  after  the  Commandments  and  DoBrines 
of  Men?  Col.  ii.  20,  21,  22. 

2.  God  is  to  be  worfnip'd  with  the  whole  Man^ 
with  our  Bodies  and  Spirits,  which  are  his. 

To  worfliip  him  only  with  our  Bodies  is  Hypo- 
crify,  and  to  worfliip  him  only  with  our  Souls  is 
Partiality  ;  they  v/cre  both  created  by  him,  and  for 
him,  and  are  both  to  be  devoted  to  him ;  they  were 
both  redeemed  by  the  Blood  of  Chrift,  and  we  hope 
for  the  Salvation  of  both  in  Heaven,  where  they  will 
be  unitedly  employ'd  in  everlafting  Hallelujahs  ;  and 
therefore  we  Ihould  glorify  God  in  our  Bodies  and 
Spirits,  which  a^^e  God's,      i  Cor.  vi.  20. 

The  Bodies  of  Believers  are  the  Temples  of  the 
Holy  Ghofh,  and  their  Members  are  to  be  Inflru- 
ments  of  Righteoufnefs  unto  (3od.  Social  Worfhip 
cannot  be  performed,  Gofpel  Ordinances  cannot  be 
celebrated,  and  the  Honour  we  owe  to  God  cannot 
be  vifibly  notified,  or  exprefs'd  without  the  Body. 
And,  as  far  as  the  Body  is  concerned  in  Worfliip,  its 
Poflure  fliould  be  ferious,  grave  and  humble,  anfwer- 

able 


Ser.  XXVII.  worjhifdy  and  how.         527 

able  to  the  Reverence  we  would  pay  to  God  our 
Maker  :  Mc?i  fhould  uncover  their  Heads  while  they 
appear  before  the  Lord,  and  all  fhould  ftand  or  kneel, 
as  may  be  moft  convenient,  and  as  far  as  natural 
Infirmity  will  permit,  while  they  are  making  their 
Addrelfes  to  him.  The  Voice  muft  neceffarily  be 
ufed  in  Adls  of  publick  Worfhip,  and  our  Lips,  like 
Hannalos^  fliould  move  in  fecret  Prayer,  when  it 
may  not  be  proper  for  the  Voice  to  be  heard  -,  diftind: 
pronouncing  of  the  Words  that  expreis  our  Thoughts, 
tho'  it  be  but  with  a  Whifper,  helps  the  Attention 
of  our  Minds ;  and  it  may  be  fometimes  proper  to 
lift  up  our  Eyes  and  Hands  to  Heaven,  and  at  other 
times  to  proftrate  our  Bodies  before  the  Lord  in  fome 
folemn  Ads  of  private  Devotion. 

But  bodily  Service  profits  little,  unleis  the  Heart 
be  engaged  in  it  -,  hence  is  that  Reproof  to  Ephraim^ 
They  have  not  cried  unto  me  with  their  Hearts^ 
when  they  howled  upon  their  Beds :  Hofea  vii.  14. 
To  draw  nigh  with  the  Mouth,  and  honour  God 
with  the  Lips,  and  have  the  Heart  far  from  him,  is 
Mockery  and  Deceit,  highly  unworthy  of  that  God, 
who  is  a  Spirit,  and  provoking  to  him,  who  knows 
all  our  Hearts,  who  has  a  Right  to  our  Beft,  and 
who  can't  be  glorified,  as  God^  if  our  Souls  are  not 
engag'd  in  prefenting  our  Tributes  to  him.  The 
Lord  ponders  the  Hearts^  and  weighs  the  Spirits  of 
MeUy  and  he  dejires  Truth  in  the  inward  Parts : 
We  fliould  therefore  keep  our  Hearts  with  all  Dili- 
gence, and  ever  think  we  hear  him  faying  to  us,  My 
Son,  give  me  thy  Heart,  Prov.  xxiii.  26.  It  fliould 
be  our  folicitoas  Concern  that  he  would  unite  our 
Hearts  to  fear  his  Name,  that  we  may  attend  upon 
him  without  Diftradions ;  that  all  the  Powers  of 
our  Souls  may  be  engaged  with  Fixednefs  and  Fer- 
vour. 


528  God  only  to  be 

vour,  and  with  the  utmoft  Serioufnefs  in  every  di- 
vine Ordinance,  and  that  we  m^iy  Jerve  him  with 
our  SpiritSy  and  may  love  him  with  all  our  Hearts^ 
with  all  our  Souls ^  and  with  all  our  Might, 

3.  God  is  to  be  worihip'd  by  the  Jffijlance  df  his 
Spirit. 

We  can  never  duely  engage  our  ov/n  Hearts  to 
him,  \\'ithout  the  gracious  Aids  and  Influences  of 
t)ie  holy  Spirit ;  for  we  are  infufficient  of  our  felves, 
to  think  any  thing  as  of  our  felves:  But  God  has 
promifed  th6  Spirit  of  Grace  and  Supplication  to 
help  our  Infirmities;  when  wc  know  not  what  we 
Jjdould  pray  for  as  we  ought,  and  to  i7take  Inter cejjion 
for  us  with groa7iiiigs  that  cant  be  utter d. 

Sometimes  when  w^e  would  fain  go  to  God,  and 
pour  out  our  Hearts  before  him,  we  find  our  felves 
jlraitned  and  confus'd,  cold  and  carelefs,  giddy  and 
trifling,  worldly  and  entangled  in  the  Frame  and 
Temper  of  our  Spirits ;  fo  that  we  know  not  how 
to  order  our  Thoughts  or  Speech  before  him  :  But 
where  the  Spirit  of  the  Lord  is,  there  is  Liberty  \  he 
quickens  us  to  call  upon  his  Name  ;  he  enlarges  our 
Hearts  to  run  in  the  way  of  his  Commandments; 
he  fixes  their  Attention,  brightens  their  Views,  re- 
fines their  Tafte,  and  enables  them  to  unbofom 
themfclves  with  an  holy  Freedom  to  him.  At  other 
times  Guilt  in  the  Confcience  covers  the  Soul  with 
Shame,  awakens  its  Fears,  itops  its  Mouth,  keeps 
it  at  a  Dirtance  from  God,  and  makes  it  fhy  of  ap- 
proaching him  ;  fo  that  it  refl:rains  Prayer,  and  other 
Adis  of  Worlhip,  or  elfe  addreffes  him  more  like 
a  Stranger  than  a  Friend,  more  like  an  Enemy  than  a 
reconciled  God  and  Father  in  Chrift ;  But  when  the 
blefled  Spirit  is  given  to  us,  as  a  Spirit  of  Adoption, 
he  delivers  us  from  a  Bondage-Frame  of  Spirit,  and 

enables 


Ser.  XXVlI.  wor/Lifciy  and  how.       529 

enables  us  to  cry  Ahba^  Father^  The  Spirit  hifiifclf 
bearing  witnefs  with  our  Spirits^  that  we  are  the 
Childrefi  of  God,    Rom.  viii.  15,  16.     And  we  have 
Accefi  thro'  J  ejus  Chriji^  by  one  Spirit  to  the  Father. 
Ephef.  ii.   18. 

When  God's  Love  is  flied  abroad  in  the  Heart  by 
the  Holy  Ghoft,  when  he  gives  the  Soul  a  Senfe  of 
pardoning  Grace,  and  enables  it  to  mortify  the  Deeds 
of  the  Body,  when  he  enlightens,  quickens,  ftreng- 
thens  and  fandifies  us,  and  feals  us  to  the  Day  of 
Redemption,  what  glorious  Liberty  of  Accefs  to 
God,  and  holy  Communion  with  him ;  what  Free- 
dom, Spirituality  and  Heavenly-mindednefs  in  pour- 
ing out  our  Requefts,  our  Confeffions,  our  Thankf- 
givings  and  Praifes  to  him  -,  what  Fervour  and  Pro- 
priety in  our  Pleas  with  him  -,  and  what  humble 
Confidence  and  Satisfadiion  in  him,  does  he  intro- 
duce us  to !  We  can  then  fill  our  Mouths  with  Ar- 
guments, and  compafs  God's  Altar  with  Joy  and 
l^raife.  This  is  worjhipping  God  in  the  Spirit^ 
Phil.  iii.  3.  and  praying  In  the  Holy  Ghoft,  Jude  20. 
This  is  praying  with  all  Prayer^  and  Supplication  in 
the  Spirit^  Eph.  vi.  18. 

4.  God  is  to  be  worfliip'd  in  the  Exercife  of  all 
fuitable  Graces  under  the  Inpience  of  his  Spirit, 

The  various  Graces  he  adorns  our  Souls  with, 
and  attends  with  his  Aids,  are  to  be  awakened  and 
applied  to  their  proper  Ufes  in  every  Approach  we 
make  to  God.  We  fliou'd  labour  after  a  ready 
Concurrence  with  his  Spirit  to  exert  them,  and  to 
improve  the  free  Aluitances  he  affords  for  their 
lively  Exercife,  that  we  may  call  upon  the  Lord  out 
of  a  pure  Heart,  and  may  worfliip  him  in  the  Beau- 
ties of  Holinefs:  We  iliou'd  fummon  our  Souls, 
and  all  that  is  within  us  to  blefs  his  holy  Name, 

Vol.  L  M  m  till 


530  God  only  to  he 

till  we  may  be  able  to  f-iy,  My  Heart  isfixed^  0  God^ 
my  Heart  is  fixed,  Iwifl/mgyafidghepraife-y  awake 
up  my  Glory ^  Imyfelfivillawake  early,  Pfal.  Ivii.  7, 
8.  We  fliou'd  ftir  up  the  Gift  which  is  in  us,  that  we 
may  render  to  the  Lord  the  Glory  due  to  his  Name, 
as  often  as  we  go  to  pay  him  the  divine  Honours 
we  owe  him :  We  Abound  confider  him  as  on  a 
Throne,  to  make  us  keep  our  Diftance ,  and  as  on 
a  Throne  of  Grace,  to  embolden  our  Approaches : 
We  fhou'd  ferioufly  think  of  his  Greatnefs  and  our 
Own  Nothingnefs,  of  his  Holinefs  and  our  Vilenefs, 
of  his  Righteoufnefs  and  our  Guilt,  of  his  tran- 
fcendent  Excellence  and  our  Unworthinefs,  of  his 
Alfufficiency  and  our  Neceffity,  of  his  Incompre- 
henfiblenefs  and  our  Darknefs;  we  fliou'd  take  a 
Survey  of  thefe  Things  to  aggrandife  him  in  our 
Eyes,  and  lay  us  low  before  him  :  And  we  fhou'd 
refled:  on  the  Riches  of  his  Grace  in  Chrift,  and  the 
various  ftrong  Encouragements  he  has  given  us  in 
him,  and  in  the  Promifes  of  his  Covenant,  to  relieve 
us  under  a  Senfe  of  our  multiplied  Difcouragements 
in  our  felves. 

We  fhou'd  confider  how  much  we  have  to  do 
with  God,  more  than  with  all  the  World  befides ; 
how  important  our  Concerns  are  with  him;  and 
how  entirely  we  are  in  his  Hands  for  Happinefs  or 
Mifery,  both  here  and  for  ever  hereafter :  We 
fhou'd  think  with  our  felves  what  near  Approaches 
we  profefs  to  make  to  him  in  every  Ad:  of  Wor- 
fhip,  how  immediately  we  then  fet  our  felves  in 
his  Prefence,  and  under  his  all-feeing  Eye,  how 
open  we  lie  in  the  inmofl  Thoughts  of  our  Hearts 
to  his  critical  Obfervation,  and  how  jealous  he  is  of 
his  Glory :  And,  furrounded  with  fuch  Thoughts 
as  thefe,  it  fhou'd  be  the  touching  Concern  of  our 

Souls, 


S  E  R.  XXVil.  worjhifd^  and  how.       5  j  r 

SoulSj  that  we  may  have  Grace  whereby  we  7nay 
Jerve  him  acceptably  with  Reverence  and  godly  Fear^ 
Heb.  xii.  28. 

We  can't  fufficiently  adore  and  exalt,  admire 
and  blefs  his  glorious  Name,  or  lie  fufficiently  prof- 
trate  in  all  Humility  and  Self-Abafement  at  his 
Footftool  'y  our  Minds  fhou'd  be  poffefs'd  with  aw- 
ful and  delightful  Thoughts  of  him,  that  we  may 
fear  the  Lord  and  his  Goodnefs ,  and  our  Dejire 
Jhoiid  be  to  his  Name^  and  the  Re7?2embrance  of 
bini.  Ifa.  xxvi.  8.  We  fhou  d  look  by  Faith  to  an 
atoning  Saviour,  and  yield  up  our  felves  to  Hand 
in  his  Righteoufnefs  before  the  Throne  of  God,  and 
fo  go  to  him  in  Chrift  as  our  God,  as  the  Father 
of  Mercies,  and  our  Almighty  Friends  We  fliou'd 
likewife  relent  with  Brokennels  of  Hearty  with  in- 
genuous Shame,  and  Evangelical  Repentance^  for 
our  multiplied  and  aggravated  Offences  ^  and  fhou'd 
furrender  our  felves,  and  all  our  Concerns  for  Time 
and  Eternity,  into  our  Father's  Hands^  and  be 
ready  to  do  and  fuffer  his  Will  in  all  Things.  Our 
Hearts  fhou'd  rife  above  this  World,  and  enter  by 
Faith,  Hope,  Delire,  Love,  and  Joy,  into  that 
within  the  Vail,  whither  Jefus,  our  Forerunner,  is 
enter'd  for  us ;  and  we  fliou'd  be  making  the  beft 
of  our  way  to  that  blefled  World,  with  humble, 
firm  Dependences  on  God's  Covenant-Faithfulnefs 
and  Love,  that  all  things  fhall  work  together  for 
our  Good,  and  that  he  will  guide  us  by  his  Coun- 
fel,  and  afterwards  receive  us  to  Glory :  And  all 
this  fhou'd  be  done  with  Earneftnefs  and  Fervour, 
with  Integrity  and  Uprightnefs  of  Heart,  that  we 
may  be  fijicere  and  without  Offence  till  the  Day  of 
Chrift,  Phil.  i.  10.  This  is  the  Worfhip,  that  is  moft 
agreeable  to  the  holy  Nature  and  Will  of  God,  who 

M  m  2  i^ 


^3  2  God  only  to  he 

is  a  Spirit  j  a7id  they  that  ^worfiip  him  rnujl  worjhip 
him  in  Spirit  and  in  Truth  ;  for  the  Father  feeketb 
fuch  to  ^iVorJJoip  him.     John  iv.  23,  24. 

5.  God  is  to  be  worlliip'd  with  an  eye  to  his 
Glor\\  as  our  ultimate  End, 

Of  him,  through  him,  and  to  him  are  all  things^ 
to  whom  be  Glory  for  ever.  Amen.  Rom.  xi.  36. 
And  whether  we  eat  or  drink,  or  whatfoever  we  doy 
allfmid  be  done  to  the  Glory  of  God.  1  Cor.  x.  3 1. 
Every  thing  in  Religion  fliou'd  be  performed  with 
a  Confcience  toward  God,  and  with  a  Reference  to 
him,  that  he  may  be  glorified.  He  has  inade  all 
things  for  himfelf  Prov.  xvi.  4.  His  own  Glory  is 
his  higheft  End,  he  can't  propofe  an  higher  to  him- 
felf, 'tis  unworthy  of  God  to  fuppofe  he  fhou'd; 
for  that  wou'd  be  to  prefer  fomething  to  himfelf, 
or  to  fet  fomething  elfe  above  himfelf.  And  'tis 
liighly  fit  that,  as  he  is  the  firft  Caufe,  he  fhou'd  be 
the  laft  End  of  all  things.  Were  we  to  propofe 
any  End  fuperior  to  his  Glory  in  our  Worfliip,  this 
wou'd  be  to  juftle  God  out  of  the  Throne,  and  fet 
up  an  Idol  of  our  own  in  his  flead  •  but  they  that 
bell:  know  him,  abound  mofi:  in  all  Afcriptions  of 
Glory  to  him.  Thoufands  of  Thoufajids  Jland  before 
him,  and  ten  thoufand  times  ten  thoufand  mijiijier 
unto  him :  They  vail  their  Faces  in  his  Prefence ; 
thiy  reji  not  Day  and  Night,  faying.  Holy,  holy, 
holy.  Lord  God  Almighty,  which  was,  and  is,  and 
is  to  come.  They  give  Gkry^  and  Honour,  and 
Thanh  to  him  ;  they  fall  down  and  worfl:ip  him  that 
lives  for  £ver  and  ever 'y  and  cajl  their  Crowns  be^ 
fore  the  Throne^  faying.  Thou  art  worthy,  O  Lord, 
to  receive  Glory,  and  Honour,  and  Power  ;  for  thou 
hajl  created  all  Things,  and  for  thy  Pleafure  they 
are  and  were  created.  Rev,  iv.  8 — u.    They  unite 

ia 


S  E  R.  XXVII.  worJJjip'dy  and  hew.       533 

in  the  fame  exalted  Adoration  of  the  Father  and 
Son,  faying^  •S/'^/V/g",  ^nd  Honour^  and  Glory,  and 
Power  be  to  him  that  fits  upon  the  Throne^  and  to 
the  Lamb  for  ever.  Chap.  v.  13. 

What  folemn,  magniticent  Ads  of  Worfliip  are 
thefe,  to  the  Glory  of  God  and  our  Saviour !  We 
Ihou'd  copy  after  them,  and  humbly  attempt  to 
raife  our  Strains  like  theirs,  that  God  in  all  things 
may  be  glorified :  We  fhou*d  exalt  him  in  our 
Thoughts,  proclaim  his  Praifes  with  our  Lips,  and 
fliew  forth  his  Glory  in  our  Lives.  All  our  Views 
in  facred  Worfhip  iliou^d  be  to  honour  him  like  a 
God,  in  the  moft  awful,  cheerful  and  exalted  Con- 
ceptions of  him,  and  in  Afcriptions  of  all  poffible 
^  Glory  to  him :  Thefe  fhou'd  be  the  Difpofitions  of 
our  Hearts  towards  him,  in  our  moft  retired  Deal- 
ings with  him,  when  God  and  we  are  alone,  and 
no  other  Eye  is  witnefs  to  the  Tranfadions,  that 
pafs  between  him  and  us ;  and  it  fhou'd  be  our  go- 
verning View  and  Aim,  in  our  Families,  and  in  the 
Church,  in  all  focial  and  publick  Worfliip,  that  he 
may  be  glorified  by  a  profeffed  Subjedion  to  him, 
as  the  fupreme  Objed:  of  our  Faith  and  Hope,  Love 
and  Obedience,  as  our  chief  Good,  our  Sovereign 
Lord,   and  higheft  End. 

In  his  T^empk  doth  every  one  f peak  of  his  Glojy, 
Pfal.  xxix.  9.  There  he  makes  the  moft  illuftrious 
Manifeftations  of  himfelf,  and  there  his  People 
unite,  to  own,  exalt,  and  praife  him.  How  fo- 
lemn foever  our  Profeffions  and  Appearances  may 
be,  yet  if  our  l^nds  are  not  right,  if  we  don*t,  at 
leaft  habitually,  aim  at  glorifying  God  in  our  Wor- 
fhip, it  fpoils  the  Offering :  Or  if  low,  mean,  fi- 
nifter  Views  intermingle  and  govern  it,  they  are 

M  m  3  like 


534  God  only  to  he 

like  the  dead  Flies  ^  that  caufe  the  Ointment  of  the  A- 
fothecary  to  fend  forth  a  ft  inking  Savour,  Ecclef.  x.  i. 
Hence  we  are  told  that  the  Sacrifice  of  the  Wicked  i^ 
Abomination^  how  much  more  when  he  brings  it  with 
a  wicked  Mind?    Prov.  xxi.  27. 

6.  God  is  to  be  worfhip'd  in  the  Name  ofChrift^ 
as  our  only  Mediator. 

There  was  a  Reference  to  the  Mefliah  in  the 
Old-Teflament  Worihip,  and  all  its  Acceptance 
depended  upon  him.  The  Temple,  Mercy- Seat, 
Altars,  Sacrifices,  and  Incenfe  were  typical  of  him  ; 
and  praying  towards  God's  holy  Oracle  was  di- 
redlive  of  IfraeVs  Faith  to  Chrift,  and  to  God, 
as  propitious  on  a  Mercy-Seat  through  him  :  And 
muft  we  not  fuppofe  that  David'?,  Thoughts  turn'd 
this  Way  ?  when  he  laid,  /  will  worjhip  toward 
thy  holy  Temple ^  and  praife  thy  Name  for  thy 
Loving  Kindnefs^  and  for  thy  Truth  *,  for  thou  haft 
magnified  thy  Word  above  all  thy  Name,  Pfalm 
cxxxviii.  2.  And,  Behold^  O  God  our  Shield^  and 
look  upon  the  Face  of  thine  Anointed,  Pfal.  Ixxxiv. 
9.  And,  Let  thy  Hand  be  upon  the  Man  of  thy 
right  hand,  upon  the  Son  of  Man  whom  thou 
haft  made  ftrongfor  thyfelf  fo  will  not  we  go  back 
from  thee.  Pfal.  Ixxx.  17,  18.  In  like  manner  Z)^- 
niel  pray'd,  that  Godwou'dcaife  his  Face  toftjine  upon 
his  SanBuary^  which  was  deflate^  for  the  Isold's  fake, 
Dan.  ix.  ij. 

But  as,  under  the  Gofpel-Difpenfation,  we  have 
much  clearer  Difcoveries  of  Chrift  in  his  Perfon 
and  Offices,  Mediation,  Righteoufnefs  and  Grace, 
and  particularly  under  the  Charad:er  of  our  great 
High  Prieft  and  Advocate,  who  has  offered  up  him- 
fclf  a  Sacrifice  for  Sin,  and  lives  in  Heaven  to  make 

continual 


Ser  XXVII.  worpifdy   and  how.        535 

continual  Interceflion  for  us,  we  are  infl:ru(5led  and 
obliged  more  explicitly  to  make  mention  of  his 
Name,  in  all  AddrefTes  to  the  Throne  of  Grace. 
We  are  to  gather  together  for  religious  Services  in 
his  Name,  as  ever  we  wou'd  have  him  gracioufly 
prefent  with  us :  Matt,  xviii.  20.  And  we  are  to 
ailc  every  thing  in  his  Name,  with  Faith  in  him, 
and  a  Reliance  upon  his  Intereft  with  the  Father, 
as  ever  we  wou'd  have  Audience  and  Acceptance, 
and  wou'd  glorify  God  in  the  Way,  wherein  he 
delights  to  be  honoured:  Whatfoever  ye  J}:all a/k^ 
fays  our  Lord,  i?i  fny  Name^  that  will  I  do ^  that 
the  Father  may  be  glorified  i?t  the  Son  -,  if  ye  ajk 
any  thing  in  my  Na?ne,  I  will  do  it,  John  xiv.  1 3 , 
14.  And,  Verily  I  fay  unto  you^  whatfoever  ye 
fmll  aJk  the  Father  in  my  Name^  he  will  gi've 
it  you  ;  hitherto  have  ye  ajked  nothijig  in  my  Name. 
Afk  andye  Jhall  receive,  that  your  Joy  may  be  full. 
Chap.  xvi.  23,  24.  I^hrd  him  we  have  jlccefi  by 
one  Spirit  to  the  Father,  Eph.  ii.  18.  And,  In  hi?n 
we  have  Boldnefs  and  Accefs  with  Confidence  by  the 
Faith  of  him.  Chap.  iii.  12. 

We  muft  go  to  God  thro'  him,  as  his  Father 
and  our  Father,  that  we  may  be  blefed  with  all 
fpiritual  Blefiings  in  heavenly  Things  in  Chrifi,  Eph. 
i.  3.  and  thd.t  our  God  may  fupply  all  our  Need^  ac- 
cording to  his  Riches  in  Glory  by  Chrifi  Jefus, 
Phil.  iv.  19.  We  muft  look  upon  our  lelves,  as 
utterly  unworthy  to  be  called  his  Children,  or  to 
receive  any  Favour  from  him,  and  muft  plead  and 
depend  upon  the  Merit  and  Righteoufnefs  of  his  Son, 
to  recommend  us  and  our  Offerings  to  his  Accep- 
tance, that  all  our  Prayers  may  afcend  up  before 
God  in  a  Cloud  of  Incenfe  out  of  the  Angel   of 

the 


536  God  only  to  he 

the  Covenant's  hand  :  Rev.  vlii.  4.  Hence  the  Gol- 
pel-Church  is  fpoken  of^  as  2i  Jptritual  lioufe^  an 
boh  Priejlhood^  to  qfcr  up  fpirkual  Sacrifices  ac- 
ceptable to  God  by  Jefus  Chriji,  i  Pet.  ii.  5. .  And, 
hy  hi?n  we  are  to  offer  the  Sacrifice  of  PraiJ'e 
to  God  contiiiiially ^  that  is^  the  Fruit  of  our  Lips^ 
givi?2g  Thanks  to  his  Name,  Heb.  xiii.  1 5. 

He  is  the  grand  Mediujn  of  all  holy  Converfe 
with  God,  we  can  have  no  Safety  or  Comfort, 
no  Liberty  or  Succefs  in  our  Dealings  with  God 
in  any  other  Way,  and  therefore  all  our  Prayers 
and  Praifes  mufl  be  prefented  in  his  Name  :  We 
mud  dsrive  our  Encouragements  to  them,  and  our 
Arguments  for  them  from  him,  and  muft  form 
our  Expedlations  of  Acceptance  only  for  his  fake. 
Havi?7g  therefo^re^  Brethre}2^  Bold?iefs  to  enter  into 
the  liolieji  by  the  Blood  of  fefus,  by  a  ?iew  and 
living  (Vay  ivhich  he  has  confecrated  for  us  thro 
the  Veil,  that  is  to  fay^  his  Flejh ;  and  having  an 
High-Priefi  over  the  Houfe  of  God,  let  us  drain) 
near  ivith  a  true  Hearty   in  full  Afurance  of  Faith, 

Heb.  X.  19 ^22.     Kwdi /feeing  that  we  have  a 

great  High-Priefi  who  is  paffed  into  the  Heavens^ 
fefus  the  Son  of  God,  let  us  come  boldly  unto  the 
T'hrone  of  Grace ^  that  we  may  obtain  Mercy ^  and 
find  Grace  to  help  in  time  of  Need.  Chap.  iv.  14, 
16.  This  gives  our  Worfhip  the  Nature  and  Form 
of  Evangelical  Worfhip  5  and  this,  together  with  the 
things  before  mention'd,  makes  it  fpiritual  and  well- 
plc?fing  in  God*s  fight;  fuch  Worfhip  as  he  ap- 
proves and  will  fmell  a  fvveet  Savour  in,  on  ac- 
count of  that  one  Offering  of  Chrift^  by  which 
be  has  peyfedlcd  for  ever  them  that  are  fanuiified, 
Heb.  X.  Ij^. 

Two 


Ser.  XXVII.   worpifci^   and  how.      537 

Two  or  three  practical  Rejieclions  fliall  clofe  this 
Difcourfe. 

1 .  How  f?jitjl  every  one^  7?iore  or  lefs^  JlaJid  re- 
proved for  Defecfs  i?2  Worjlnp  I 

We  fee  that  God  is  to  be  worfliip'd,  arid  what 
fort  of  Worfhip  is  acceptable  to  him;  but  alas! 
how  fliort  do  the  beft  of  us  fall  of  the  Gofpel- 
Plan,  and  how  often  have  we  caufe  to  be  much 
afham'd  of  the  low,  mean,  fpiritlefs  Offerings  we 
prefent  to  him  ?  How  much  more  reprovable  ftili 
are  they,  whofe  Worfhip  is  only  cuflomary,  for- 
mal and  lifelefi,  or  hypocritical  and  fuperflitious, 
and  who  are  contented  to  have  it  fo  ?  God  may 
juflly  fay  of  fuch  Service,  who  hath  required  this 
at  your  Hands,  in  vain  do  ye  worfhip  me.  But 
what  fhall  we  think  or  fay  of  them,  that  are  grofs 
Idolaters  in  their  V/orfhip  on  one  hand,  or  that 
make  no  Attempts  to  own  and  honour  God  on 
the  other,  but  caft  off  religious  Fear,  and  reilrain 
Prayer  before  him  ?  The  Indignation  of  the  Lord 
will  furely  fmoke  againfl  them.     But, 

2.  How  becomhtg^  glorious  and  delightful  mifl  it 
be  to  offer  up  fucb  Worfip  to  God^  as  is  agree- 
able to  his  Will ! 

This  is  our  reafonable  Service  -,  'tis  a  Debt  Vv''e 
all  owe  to  the  God,  who  made  us,  and  performs 
all  things  for  us  -,  a  Debt  from  which  we  never 
can  be,  and  never  fhould  defire  to  be  difcharg'd  ; 
'tis  the  firfl  and  highefl  Debt  that  lies  upon  us, 
and  we  fhou'd  furely  make  as  imtch  Confcience, 
at  leafl,  of  paying  this,  as  any  other  Debt  what- 
foever.  Here  is  an  unqueflionable  Fitnefs  of  things, 
^s  well  as  a  clear  Notification  of  God's  Will  in  his 
"Word  :  And  human  Nature  afts  mofl  worthy  of  it 

felf. 


538  God  only  to  he 

felf,  when  'tis  moft  engaged  with  Spirituality  and  En- 
largednefs  of  Heart  in  this  divine  Service. 

It  is  our  Honour  and  our  Glory  to  treat  the 
great  and  blefled  God  honourably  and  acceptably 
to  him,  and  'tis  as  delightful,  as  'tis  glorious  >  the 
Pleafure  of  approaching  him,  and  being  approved  of 
him  in  Chrift ;  the  Pleafure  of  glorifying  his  Name, 
in  the  Exercife  of  every  Grace,  and  Performance 
of  every  Aft  of  folemn  Worfliip,  according  to  his 
own  Appointment  3  and  the  Pleafure  of  an  holy  In- 
timacy of  Communion  with  him,  is  the  moft  ex- 
alted and  refined  that  we  are  capable  of:  It  is  the 
beginning  of  heavenly  Devotions  and  Joys,  'tis  a  live- 
ly Refemblance,  and  alTuring  Earneft  of  them ;  it 
leads  the  Way  to  them,  and  will  certainly  iffue  in 
them.  We  therein  come  by  Faith,  even  now,  un- 
to an  innumerable  Company  of  Angels^  to  the  gene- 
ral Ajfembly  and  Church  of  the  Firft-Born^  which 
are  written  in  Heaven^  and  to  God  the  fudge  of 
all,  and  to  the  spirits  of  jtiji  Men  made  perfedl^ 
and  to  Jefus  the  Mediator  of  the  New  Covenant^  and 
to  the  Blood  of  Sprinkling,  which  fpeaketh  better 
Thiftgs  than  that  of  AbeL  Heb.  xii.  22—24.  Our 
Communion  with  all  thefe  is  begun  in  Evangelical 
Worihip  here,  and  {hall  be  perfefted  when  we  come 
to  join  the  heavenly  Worihippers  in  the  better  State 
and  World. 

3 .  What  gracious  Provifon  has  God  made  in  the 
Gofpel  to  afjijl  this  noble  Homage  ! 

Here  the  Objed;  of  Worihip  is  clearly  fettled,  and 
prefented  to  us  in  awful  and  endearing  Glories  ;  here 
the  Rule  of  Worfhip  is  fet  before  us;  here  the 
Grounds,  Reafons,  Motives  and  Obligations  to  it 
are  recommended,  and  enforc'd  upon  us  -,  here  its 
I.  higlieft 


Ser.  XXVII.   wcrpifd^   and  how.       539 

higheft  End,  and  the  Manner  of  performing  it  arc 
directed  ;  here  the  Way  of  its  Acceptance  thro*  Je- 
fus  Chrift  is  laid  open  -,  here  the  Promifes  of  effec- 
tual Affiftance  for  it  are  made  over  to  the  Believer; 
here  we  have  the  Miniftration  of  the  Spirit  which 
gives  Life,  and  enables  us  to  worfhip  God  in  Spirit 
and  Truth ;  and  here  we  have  the  joyful  Proipefts 
of  a  blefled  State  to  come,  where  we  fhall  ferve  the 
Lord  at  a  better  rate,  free  from  all  the  natural  and 
finful  Infirmities  that  now  attend  us.  O  glorious 
Dilpenlation  of  Grace !  Upon  thefe  engaging  Difco- 
veries  of  divine  Favour,  upon  thefe  promifed  AfTift- 
ances  and  Encouragements,  let  us  bring  our  facred 
Tributes  to  our  God,  and  honour  him  with  our 
humble  and  fiducial  Adorations,  to  whom  be  Glory 
for  ever  and  ever,  Amen. 


Tie  End  of  the  Firji  Volumi. 


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Price  bound  zs,  llitchM  \  s,  6d. 

6.  An  Addrefs  to  young  Students  in  Divinity,  by  way  of  Cau- 
tion againft  fome  Paradoxes,  which  lead  to  Dodlrinal  Antinomianifm, 
By  Mraham  l^ajhr^  D.  D.     Price  6d. 

7.  A  Sermon  preached  to  the  Societies  for  Reformation  of  Man- 
ners, at  Salters-Hall,  on  Monday,  June  27th,  1737.  ■^7  Da'vid 
Jennings.  Publilh'd  at  their  Requeil.  The  Second  Edition.  Price  6d, 

8.  Twenty-eight  Sermons  on  feveral  Subjefts  by  th«  Rev.  Mr, 
William  Koticutt,  4  vol.  bound  in  2  vol.     Price  5  j. 

9.  The  Life  and  Death  of  the  Rev.  Mr.  T^homai  Halyburton,  re* 
commended  by  Dr.  JVatts.     Price  bound  2  s. 

10  The  fecond  Edition  of  a  faithful  Narrative  of  the  furprizing 
Work  of  God,  in  the  Converfion  of  many  hundred  Souls  in  Nenxj^ 
England,  in  a  Letter  from  Mr.  Ed--wards  of  Northampton,  to  Dr. 
Ccle7nan  of  Bojlon.  With  a  Preface  by  Dr.  Watts  ^nd  Dr.  Guyfe, 
Price  I  J.  6d  or  15  j.  /^^r  Dozen. 

1 1 .  Remarks  on  a  Catechifm,  publifh*d  nnder  the  Title  of  the 
Jjjfeinhly  s  Jl:ortcr  Catechifm  rs'vis'd  and  render'' d  Jitter  for  general 
IJfe.  The  Aflembly's  own  Catechifm  is  likewife  added,  as  an  Ap- 
pendix to  thefe  Remarks.     Price  8  d. 

12.  Tv,o  Difcourfes  on  Marriage,  preach'd  at  ^W/^a/j.  By  the 
Rev.   Mr.  John  Ford.    Price  6  d. 

1 3.  A  Sermon  preached  at  the  Ordination  of  the  Rev.  Mr.  V(ywelj 
at  Calchefer,  by  the  Re\^.  Air.  Goodavin  j  with  Mr.  Vomers  Confef- 
fion  of  Faith,  and  a  Charge  given  him  by  Mr.  Baylor,     Price  1  i. 


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